Psalm 3 is one of 13 psalms whose superscriptions mention an episode in David's life. The others are 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142.
According to the superscription, this personal lament comes at a low point in David's life. When the rebellion fomented by Absalom came out into the open, David faced a large and growing opposition. Many were saying that God had abandoned David--v. 2. This was also a national crisis as the king fled across the Jordan. At a time of peace from external enemies---2 Sa 7:1---Israel suffered from internal disunity.
David lamented this state of affairs, and he knew he could trust in God during this time. David's kingship hung in the balance, but he was protected by the reliable shield of the powerful divine King enthroned on his holy hill (vv 3-4). The size of the opposition didn't matter. David could leave these problems with God and sleep peacefully (vv 5-6).
David called on God to "arise" and counter those who rose against him. Here he echoed Moses' prayer when the ark went ahead of Israel's forces (Nu 10:35). In this case the ark was back in Jerusalem (2 Sa 15:25-29) , but God's presence is not restricted to one location. God would be with his anointed one, as he had promised (2 Sa 7). David prayed for deliverance, which would prove wrong the scoffers in verse 2. He trusted in God's vindication from enemies.
David was not just concerned about himself. He desired God's victory and blessing for the sake of the whole nation (verse 8).
One favorite musical version of Psalm 3 is often sung by Paul Wilbur.
In the midrash on Psalm 3, the question is asked, "Why is the psalm on Absalom placed next to the one on Gog and Magog?" (Psalm 2 describes the rebellion of the nations against the Messiah, which is why the question relates it to Gog and Magog.) The answer given: "To show that a wicked son works greater cruelty upon his father than the wars of Gog and Magog." I would add that the two rebellions are actually pretty similar. By rebelling against David the anointed king, Absalom was, in effect, opposing God's plan to send the Messiah.
This midrash raises the larger question of what meaning(s) can be found in the way in which the psalms are arranged. There has been research on this question--e.g., in David C. Mitchell's The Message of the Psalter.
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