Exegetical and Hermeneutical Commentary of Psalms 3:3
But thou, O LORD, [art] a shield for me; my glory, and the lifter up of mine head.
3. a shield for me ] More significantly the original, a shield about me. A natural metaphor for a warrior-poet. Cp. God’s promise to Abraham, Gen 15:1; Deu 33:29; Psa 18:2, &c.
my glory ] The honour of the Israelite king was derived from Jehovah, whose representative he was. Cp. Psa 21:5; Psa 62:7; and see note on Psa 4:2. My worship (P.B.V.) = my honour or glory.
the lifter up of mine head ] A general truth. David is still confident that as Jehovah raised him from low estate to royal dignity, and brought him up from depths of trouble in times past, He can even now save him and restore him to the throne. Cp. 2Sa 15:25.
Fuente: The Cambridge Bible for Schools and Colleges
3, 4. Men may say that God has forsaken him, but he knows that it is not so.
Fuente: The Cambridge Bible for Schools and Colleges
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 here referred to, when dangers stood thick around him, and what his feelings habitually were in times of peril. The shield was a well-known part of ancient armor, of use, according to the ancient modes of warfare, when swords, and spears, and arrows were employed, but of use only then, since they would constitute no defense against a musket or cannonball. They were usually made of tough and thick hides, fastened to a rim, and so attached to the left arm that they could be readily thrown before the body when attacked, or so that, as they were usually held, the vital parts of the body would be protected. See the notes at Eph 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 which is often given to him in the Scriptures (Gen 15:1; Deu 33:29; 2Sa 22:3; Psa 28:7; Psa 119:114; Psa 144:2; Psa 33:20; Psa 84:11; Pro 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 Psa 35:14 : I bowed down heavily as one that mourneth for his mother; Psa 38:6 : I am bowed down greatly; I go mourning all the day. Compare Psa 42:5; Psa 44:25; Psa 57:6; Joh 19:30. To lift up the head, therefore, or to raise one up, is to relieve his distresses, or to take away his troubles. Such a helper, David says, he had always found God to be, 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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 3:3-5
But Thou, O Lord, art a shield for me.
A mans best confidence in trial
These verses show how much a man may have in reality when he seems to have absolutely nothing in appearance. David has described his estate as one of loneliness, amounting almost to utter desolation, so far as social relationships are concerned. He seems to be alone in the very midst of threatening and desperate enemies. His soul is mocked and his prayers are blown aside by the furious opposition of his pursuers. What, then, has David even in the midst of all this loss and peril and fear? He himself seems to give an inventory of his riches.
1. He has a sense of security. Thou art a shield for me. The image of Divine protection under the type of a shield is of frequent occurrence in Scripture.
2. He has a sense of prayer. He describes God as the lifter up of his head: the meaning is, that though sore driven he could still turn his eyes towards heaven, expectant of spiritual deliverance and benediction, and that even when his enemies were most heavily pressing upon him he was lifted up higher than any of them–a target to be shot at; but he knew that no arrow of the enemy could strike the head that was divinely sustained.
3. Then David points out the fact of his own enjoyment of the quietness and refreshment of sleep,–I laid me down and slept. An eye so critical as this could never be without an object of Divine care upon which to rest. We are too prone to think of God as only at the head of battles, and as leading great hosts in orderly procession; we forget that He giveth His beloved sleep, that He dries the tears of sorrow, and that He does about us the work of a servant, ministering to our life in patience and tenderness, and all bountifulness of love. The warrior who talks about a shield, and who rejoices in the lifting up of his head, recognises in sleep the benediction of God. God will never allow Himself to be excluded from what may be termed the more quiet and domestic spheres of life. (Joseph Parker, D. D.)
My shield and my glory
This is a sweet song, and all the sweeter when we note the estate of the songster. Some circumstances set the sweetness of music in pronounced relief. It is the song that rises out of dreariness that exercises such a fascinating ministry. Look at the outside of the Psalmists life. His external comfort was disturbed. His piety was questioned, and his fellowship with the Divine was denied. Man fails him. He retired more entirely upon God. In God he found that which transcended comfort, he found peace. In God he found that which transcended success, he found glory. In God he found that which transcended human regard, he found the approbation of the Divine. The figure of the shield is a beautiful one. It suggests the all-sufficient protection which comes from the companionship of God. The Lord will not permit my external circumstances to injure my spirit. The Lord will also be a shield against the foe within. When the circumstances are unfriendly, man is apt to become embittered. The hostility may nourish revenge. Failure may make a cynic. The winter time may breed envy, malice, and uncharitableness. I need some defence against these foes within. Man needs re-enforcing against his worse self. I claim all the real protections as the ministry of the king. My glory In the approbation of God I find my honour. The crown that man can give me, man can take away. Gods crowns are worn not as external dignities, but as spiritual dignities which adorn the soul . . . Men were unfriendly, circumstances were unsympathetic; this man cried unto the Lord, and He heard him. There was a constant festival of fellowship, of fruitful responsiveness between man and his God. (J. H. Jowett, M. A.)
God a shield
Often, says John Paten, during his early days on the island of Tauna, often have I had to run into the arms of some savage when his club was swung, or musket levelled at my head, and so clung round him that he could neither strike nor shoot until his wrath had cooled down. One day, while toiling away at his house, the war chief and a large party of armed men surrounded the plot where he was working. They all had muskets besides other weapons. They watched him for some time in silence, and then everyone levelled his weapon at his head. Escape was impossible, speech useless. His eyesight went and came in a moment. He could do nothing but pray, and the text came into his mind, Whatsoever ye shall ask, etc. The natives retired a little to another position, and they all levelled their muskets again, and urged one another to shoot, and ultimately withdrew. Once again was he saved as a bird from the snare of the fowler.
God a helper in time of trouble
Gerhardt was exiled from Brandenburg by the Grand Elector in 1659. The said Grand Elector wished to tune his pulpits. Gerhardt refused to preach save what he found in Gods Word. Notice to quit was thereupon promptly served upon the intrepid preacher; he tramped forth a homeless exile, accompanied by his wife and children. Wife and weans at night, wearied and weeping, sought refuge in a wayside inn; Gerhardt, unable to comfort them, went out into a wood to pray. As he prayed, the text, Commit thy way unto the Lord, trust also in Him and He shall bring it to pass, recurred to his mind, and comforted him so amazingly that he paced to and fro under the forest trees, and began composing a hymn, Englishised by John Wesley, beginning with the verse–
Give to the winds thy fears.
Hope and be undismayed:
God hears thy sighs and counts thy tears;
God shall lift up thy head.
Returning to the inn, he cheered his wife with the text and the hymn, and they went to bed rejoicing in the confident hope that God would take care of them. They had hardly retired before a thunderous knocking at the door aroused them all. It was a mounted messenger from Duke Christian Meresberg, offering him Church, people, home, and livelihood. So, adds the Chronicle, the Lord took care of His servant. (W. T. Stead.)
The Lifter up of my head.
Revival
This verse is the triumphal shout of David when under peculiarly trying circumstances. Happy is the man who makes Gods ordered and sure covenant all his salvation and all his desire. Three things in the passage.
I. Favour. For Jehovah to become our shield. If your religion is not opposed, it is not worth your having. Real godliness, real Christianity, cannot exist without being opposed. Sin is always opposed to grace. We are opposed on our journey heavenwards by ourselves. The Father shields us with His fixed decrees The Son shields us with His imputed righteousness. The Holy Ghost shields us by His operations in the soul.
II. Our orthodoxy. Thou, O Lord, art my glory. Theology may be brought into a very narrow compass; here it is in two words, my glory. Every doctrine, every privilege, and every practice must glorify Him. The words my glory contain the idea of fixedness, in opposition to fickleness.
III. The revival. The lifter up of my head. In times of experimental depression. From natures ruin and degradation. This work is carried on by the Comforters ministration. (Joseph Irons.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Thou, O Lord, art a shield] As a shield covers and defends the body from the strokes of an adversary, so wilt thou cover and defend me from them that rise up against me.
The lifter up of mine head.] Thou wilt restore me to the state from which my enemies have cast me down. This is the meaning of the phrase; and this he speaks prophetically. He was satisfied that the deliverance would take place, hence his confidence in prayer; so that we find him, with comparative unconcern, laying himself down in his bed, expecting the sure protection of the Almighty.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For me, or about me, on every side, where also mine enemies are.
My glory; either,
1. The author of my princely glory and majesty. Thou didst first give it, and I doubt not thou wilt defend and restore it. Or,
2: The matter of my glorying. Thou hast formerly and frequently given, and wilt further give me occasion of glorying or boasting of thy power and favour to me.
The lifter up of my head; thou dost and wilt enable me to look up to thee with comfort and cheerfulness, and upon mine enemies with confidence; and thou wilt lift me out of the mire in which I now lie, and restore me to my former power and dignity from which I am fallen. For the phrase, see Gen 4:7; Job 11:15; Luk 18:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Butliterally, “and”(Ps 2:6). He repels the reproachby avowing his continued trust.
shielda favorite andoften-used figure for protection.
my gloryits source.
lifter up of mine headonewho raises me from despondency.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But thou, O Lord, [art] a shield for me,…. Or “about me” a protecting and defending me. David was a military man, and often alludes to military affairs; and borrows words from thence, expressive of his great security from the Lord; see Ps 18:2. So Jehovah the Father was a shield to Christ, in his infancy, from Herod’s rage and fury; and afterwards from the insults of the Pharisees, and their attempts to take away his life before the time; and in his sufferings and death, so as that his faith and confidence in him were kept up, and he got the victory over sin, Satan, and the world; see Ps 22:9. And the Lord is a shield unto all his people, Ge 15:1. They are kept by his power, and encompassed about with his favour, as with a shield; his veracity and his faithfulness in his promises, and his truth, are their shield and buckler: and especially his Son, the Lord Jesus Christ, is the shield which faith makes use of, particularly his blood and righteousness, and salvation by him; which it holds up, and defends itself with, against the charges of the law, the accusations of conscience, and the temptations of Satan; and which are a security from the justice of God, and wrath to come;
my glory; who took David from the sheepfold, and made him king over Israel, and raised him to all the glory he had enjoyed; and in whom he gloried as his covenant God, and of whom he made his boast; and not of his strength, valour, wisdom, riches, and honour. So God the Father is the glory of Christ, the glorifier of him, by supporting him under his sufferings, raising him from the dead, and setting him at his own right hand, where he is crowned with glory and honour: he is the glory of his people, in whom they glory, and by whom they are called to eternal glory; and who will give it to them, and reveal it in them, even an eternal weight of it, which the sufferings of this life are not worthy to be compared unto;
and the lifter up mine head; such as the helmet is: the Lord was lifter up of David’s head when he brought him to the throne, and afterwards gave him victory over his enemies; for so the phrase of lifting up the head signifies; see 2Ki 25:27. And he was the lifter up of Christ’s head when he raised him from the dead; and exalted him, both with and at his right hand, to be a Prince and a Saviour, and gave him a name above every name. And he is the lifter up of the heads of his people in conversion, when he raises them from a low estate, and sets them among princes to inherit the throne of glory; and when he gives them comfort, peace, and joy, which causes them to lift up their heads; whereas in sorrow, and mourning, and distress, the head is bowed down like a bulrush, Isa 58:5; and when he gives them boldness and confidence, as at the throne of grace now, through the sprinkling of the blood of Christ upon them; so at the bar of judgment hereafter, through the righteousness of Christ put upon them, as that they shall not be ashamed nor confounded; see Lu 21:28; and he will be the lifter up of their heads in the resurrection morn, and when they shall appear with Christ in glory.
a “circa me”, Junius & Tremellius, Piscator, Muis, Ainsworth, Cocceius, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before ( constr. of = Arab. bada , prop. pone, post). His kingdom is taken from him, but Jahve is his glory. With covered head and dejected countenance he ascended the Mount of Olives (2Sa 15:30), but Jahve is the “lifter up of his head,” inasmuch as He comforts and helps him. The primary passage of this believing utterance “God is a shield” is Gen 15:1 (cf. Deu 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered. The rendering “I cried and He answered me” is erroneous here where does not stand in an historical connection. The future of sequence does not require it, as is evident from Psa 55:17. (comp. on Psa 120:1); it is only an expression of confidence in the answer on God’s part, which will follow his prayer. In constructions like , Hitzig and Hupfeld regard as the narrower subject-notion beside the more general one (as Psa 44:3; Psa 69:11; 83:19): my voice – I cried; but the position of the words is not favourable to this in the passage before us and in Psa 17:10; Psa 27:7; Psa 57:5; Psa 66:17; Psa 142:2, Isa 36:9, though it may be in Psa 69:11; Psa 108:2. According to Ew. 281, c, is an accusative of more precise definition, as without doubt in Isa 10:30 cf. Psa 60:7; Psa 17:13.; the cry is thereby described as a loud cry.
(Note: Bttcher, Collectanea pp. 166f., also adopts the view, that , , are each appositum vicarium subjecti and therefore nomin. in such passages. But 1) the fact that never stands beside them is explained by the consideration that it is not suited to an adverbial collateral definition. And 2) that elsewhere the same notions appear as direct subjects, just as 3) that elsewhere they alternate with the verbal subject-notion in the parallel member of the verse (Psa 130:5; Pro 8:4) – these last two admit of no inference. The controverted question of the syntax is, moreover, an old one and has been treated of at length by Kimchi in his Book of Roots s. r. .)
To this cry, as as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of (comp. Arab. nn , to meet, stand opposite) reply;
(Note: Vid., Redslob in his treatise: Die Integritat der Stelle Hos. vii. 4-10 in Frage gestellt S. 7.)
and it comes from the place whither it was directed: . He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, 2Sa 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The copulative and should be resolved into the disjunctive particle but, because David employs language full of confidence, in opposition to the hardihood and profane scoffings of his enemies, (39) and testifies that whatever they may say, he would nevertheless rely upon the word of God. It besides appears that he had previously entertained an assured hope of deliverance, from the circumstance of his here making no mention of his present calamity as a chastisement inflicted upon him by the hand of God; but rather depending upon the divine aid, he courageously encounters his enemies, who were carrying on an ungodly and wicked war against him, seeing they intended to depose a true and lawful king from his throne. In short, having acknowledged his sin before, he now takes into consideration only the merits of the present cause. And thus it becomes the servants of God to act when molested by the wicked. Having mourned over their own sins, and humbly betaken themselves to the mercy of God, they ought to keep their eyes fixed on the obvious and immediate cause of their afflictions, that they may entertain no doubt of the help of God when undeservedly subjected to evil treatment. Especially when, by their being evil entreated, the truth of God is opposed, they ought to be greatly encouraged, and glory in the assurance that God without doubt will maintain the truth of his own promises against such perfidious and abandoned characters. Had it been otherwise with David, he might seem to have claimed these things to himself groundlessly, seeing he had deprived himself of the approbation and help of God by offending him. (40) But being persuaded that he was not utterly cut off from the favor of God, and that God’s choice of him to be king remained unchanged, he encourages himself to hope for a favorable issue to his present trials. And, in the first place, by comparing God to a shield, he means that he was defended by his power. Hence also he concludes, that God was his glory, because he would be the maintainer and defender of the royal dignity which he had been pleased to confer upon him. And, on this account, he became so bold that he declares he would walk with unabashed brow. (41)
(39) L’audace de ses ennemis et risee accompagnee de sacrilege. — Fr.
(40) En l’offensant. — Fr.
(41) De la procede l’asseurance dont il fait mention puis apres qu’il marchera hardiment la teste levee. — Fr. From this proceeded the confidence of which he makes mention a little after, that he will boldly walk with unabashed brow.
Fuente: Calvin’s Complete Commentary
(3) For me.Better, behind me. A protection from the emissaries of Absalom, now on his track.
My glory, and the lifter up of mine head.
Comp.
O et praesidium et dulce decus meum.
HORACE, Ode I., 1:2.
The significance of this sublime trust comes out as we read in 2Sa. 15:30 how the humiliated monarch went barefoot over Olivet, with head bent down and muffled in his mantle; no glory or dignity left; mute and humiliated under the insults and curses of Shimei.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. But thou, O Lord From the desperate human aspect of things faith turns its eye to God alone.
A shield for me Or, a shield about me. See Gen 15:1; Job 1:10. The figure is warlike, and implies David’s sense of his own danger.
My glory My honour and prosperity.
The lifter up of mine head To lift up the head not only denotes deliverance from trouble, but also restoration to former dignity, as in Gen 40:20-21. He had fled from the capital in great humiliation, with his head covered, as a sign of mourning, (see 2Sa 15:30😉 but God would reverse his sorrow, restore his glory, and so lift up his head.
Fuente: Whedon’s Commentary on the Old and New Testaments
Section 2. His Recognition of God’s Help and Protection.
‘But you, O YHWH, are a shield about me,
My glory and the lifter up of my head.
I was crying to YHWH with my voice,
And he was answering me out of his holy hill.’ Selah (think of that!)
However, in the moment of his extremity David did the wisest thing possible. He took his eyes off himself and looked at God. Having acknowledged his own inadequacy he turned his thoughts towards God’s complete adequacy and faithfulness.
What the people had overlooked was that he was a forgiven sinner, that he had deeply repented of his sins, and had been forgiven and accepted back by God. That he was still therefore YHWH’s anointed. Thus in this moment of deepest need, and even perplexity, and with his conscience screaming out at him, his heart reached upwards and he turned towards YHWH, his covenant God. He no longer now prayed to Him as ‘God’. He prayed to Him as ‘YHWH’, the One Who loved him.
Lonely and desolate in his tent he sought reassurance. He reminded YHWH, and himself, (for that is often what prayer is, something in which we remind ourselves of the promises of God), that YHWH had promised to be his shield. To be the One Who guarded and protected him, like a great shield of war. That He was his glory, the One without Whom David knew that he was nothing, and that He was the One Who lifted up the head of, and restored, those who were cast down, and so would lift up David’s head. And he threw himself on the grace of God.
‘You are a shield about me.’ To a warrior like David the shield was a vital weapon. His trusty shield had saved his life many a time. Thus the thought of YHWH as his shield comforted him. He Who was Abram’s shield (Gen 15:1) must be his shield, for he was the seed of Abram, one of the kings who came from his loins. He Who was Israel’s shield (Deu 33:29) must be his shield, for in himself he represented Israel before God. And he could remember back to when God had given him the shield of His deliverance when He had saved him from Saul (2Sa 22:3; 2Sa 22:36. See also Psa 5:12; Psa 84:11; Psa 119:14). So he knew that God was like a surrounding shield to him, a great protective shield, even greater than one carried in the ordinary way into battle.
We also as we face the problems that life can bring need to constantly remember that if we are truly His, God is our shield. If we are walking in faithfulness to Him, with our sin forgiven and behind us, we too can be confident of His protection, both in the trials of life, and from the arrows of the Evil One. He will not fail us nor forsake us.
‘You are my glory.’ The glory of the king was the reflected glory of YHWH. He was YHWH’s anointed, glorious because YHWH was glorious. For the king’s glory was obtained from YHWH, and given to Him by YHWH. YHWH’s glory was also revealed in His deliverance of him, when YHWH laid on him honour and majesty (Psa 21:5 compare Psa 62:7). So in every way he knew that his glory depended on YHWH Who was his glory. Without YHWH he was nothing. And without YHWH he would no longer gain the victory. So he now looked again to YHWH and trusted Him to restore his glory, because He was his God.
We too need to recognise that without God our glory is nothing, our lives are nothing. We may strut around for a while convinced that we are something, and that we are achieving great things, or we may stumble along in doubt and feel that life is no longer worthwhile. But unless we recognise that our glory comes from God we will finally achieve nothing. Either way we need to look off to God’s glory, the one in order to learn humility, the other in order to gain strength. For it is only as our eyes are set on things above, and as our confidence is placed in Him, that our lives will become finally meaningful and we will then become ‘something’, something that will be everlastingly worthwhile. Jesus Christ will cover us with His glory (Joh 17:22).
‘The lifter up of my head.’ At this moment when his conscience was revived over his past doings David’s head was bowed, and he needed it to be lifted up, so that he was no more ashamed and could be assured that he was truly restored to favour. He knew that YHWH had done exactly that for him in the past and he was confident that He would do it again. Thus his cry was that YHWH would lift up his head in deliverance.
In other references the lifting up of the head also reflects release from prison and restoration to favour and prominence (Gen 40:13; Gen 40:20; 2Ki 25:27), and its negative to not being able to invade any more because of weakness (Jdg 8:28). Compare also Psa 27:6; Psa 83:2. Thus the idea includes here David’s confidence that God will restore him in his time of need, will release him from the danger of captivity, and will weaken Absalom in his plotting against him.
And he knew within him that his prayer was answered. That is why he wrote down his agonised complaint and his prayer, – and then the consequence of his prayer. He knew that it was happening already. ‘I was crying to YHWH with my voice, and He was answering me out of His holy hill.’ Peace now flooded his soul. He knew that his prayer was being heard. YHWH had seen his distress and had drawn near to him and was in process of delivering him. As he continued on with YHWH, constantly looking to Him, he knew that he need not be afraid. He may still lay tossing in his tent, with the enemy still pursuing. He may have to strike camp shortly and continue his flight. But now he knew that God was on his side, and he had nothing to fear.
‘Out of His holy hill.’ Probably, in the light of Psa 2:6, this means the holy hill of Zion. There was the Tabernacle, and there was the Ark of the Covenant of YHWH. There were the symbols that spoke of His faithfulness and love. There was YHWH’s earthly dwellingplace, and from there He had responded to David in the past and would continue to do so.
His faithful priests had in fact brought the Ark to accompany them in their flight, but David had sent it back to the Tabernacle, confident that if it was YHWH’s will that he should be restored to minister there again (2Sa 15:24-29), it would be so. He knew that God was with him wherever he was, whether the Ark was there or not, but he had wanted YHWH still to be seen as reigning from Zion. Whatever happened to him God was not to be put to flight. That was unthinkable. He was the God of Israel, not just of David.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 3:3. But thou, O Lord, art a shield, &c. David, in the midst of his distress, having recollected himself, immediately quiets his mind by trusting in God. By prayer he recommended himself to the divine protection; and so calmed his fears, that he quietly laid himself down, slept comfortably, and waked tranquil and easy, as if no danger surrounded him; and resolved that the most formidable combinations against him should not discourage and terrify him: Psa 3:4-6. Thou art my glory, signifies “I rejoice “and glory in thy protection; as well knowing that thou “art able to restore me to my former dignity and power.” To lift up the head, is the mark of prosperity, ease, and comfort, and of a mind elated and joyful in the possession of it. Thus Zophar speaks of the prosperous hypocrite, that his joy should endure but for a moment, though his head should reach up unto the clouds: Job 20:5-6. Something like Horace, Sublimi feriam sidera vertice; which Mr. Dacier interprets, J’apporterai mon superb front jusqu’ aux cieux. When, therefore, David speaks of God as the lifter-up of his head, he means that God would remove his distresses, make him to triumph over all his enemies, and cause him to look up with cheerfulness and joy upon the full recovery of his prosperity and honours. Chandler.
Psa 3:5-6. I laid me down and slept It was an argument of settled courage, and shews the unspeakable advantage of a religious confidence in God, that David was able, in such distressing and dangerous circumstances, thus to lie down, calmly sleep, and wake in peace: but what cannot that man do, who is sustained of God, propped up by him, as the word samak properly signifies, by inspiring his mind with resolution and courage? Chandler.
Fuente: Commentary on the Holy Bible by Thomas Coke
Reader! see what grace can do! And depend upon it, when grace and faith are in lively exercise the more the opposition is made from without, the stronger the comforts will be within. Oh! how blessed is it thus to look to God. Jehovah in Jesus is a shield to defend, a glory to shine upon, and a lifter to bear up. Christ is all and in all. Safety, honor, support, and holy joy! How fully were all these proved in the case of David after the rebellion of Absalom. See 2Sa 19:14 . And Reader! think how infinitely more so in the instance of our Lord Jesus Christ, in his triumph over death, hell, and the grave. Act 2:36 . Let not the Reader overlook what is said of the Lord’s hearing prayer out of his holy hill. The hill of Zion was a type of the gospel church. It is in Jesus that prayer is heard, and from Jesus answers come down. Christ is king of Zion.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 3:3 But thou, O LORD, [art] a shield for me; my glory, and the lifter up of mine head.
Ver. 3. But thou, O Lord, art a shield for me ] And such a shield as will never fail me. Prodente clypeo vulneratus sum, I am betrayed by my shield, said Brasidas the Lacedaemonian, when he was wounded through it (Plutarch). David had a better shield than so; better than that of Ajax, in Homer, which was ; better than that of Demosthenes, whereupon was written, Quod felix faustumque sit; better than that of Sceva at the siege of Dyrrachium, wherewith he so long resisted Pompey’s army, that he had two hundred and twenty darts sticking in it. Densamque tulit in pectore sylvam (Lucan.). God was to David a shield around him, as the Hebrew here hath it; and not a shield only, but a sun too, as Psa 84:11 . Hence it followeth,
My glory
And the lifter up of my head
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 3:3-6
3But You, O Lord, are a shield about me,
My glory, and the One who lifts my head.
4I was crying to the Lord with my voice,
And He answered me from His holy mountain. Selah.
5I lay down and slept;
I awoke, for the Lord sustains me.
6I will not be afraid of ten thousands of people
Who have set themselves against me round about.
Psa 3:3-6 O Lord See SPECIAL TOPIC: NAMES FOR DEITY .
You. . .are The psalmist enumerates in powerful imagery the person and work of YHWH for the believer.
1. a shield, Psa 3:3 Gen 15:1; Deu 33:29; 2Sa 22:3; Psa 28:7; Psa 33:20; Psa 59:11; Psa 84:11; Psa 115:9-11; Psa 119:114; Psa 144:2 (also note 1Pe 1:5)
2. my glory, Psa 3:3 Psa 62:7
a. honor
b. victory (cf. TEV)
3. lifts my head, Psa 3:3
a. victory in battle
b. recognition by the judge in court
c. deliverance from death
4. answers my prayers, Psa 3:4
5. sustains me, Psa 3:5
6. causes me not to have fear, Psa 3:6
Psa 3:4 I was crying to the Lord This prayer for help may be Psa 3:7 a. The consequences of He answered me are seen in Psa 3:7-8.
from His holy mountain This refers to the temple, where in OT imagery, YHWH dwelt between the wings of the Cherubim over the ark of the covenant. This was the place where heaven and earth (the spiritual and physical) met!
Psa 3:5 Sleep is possible because of YHWH’s presence, peace, and protection (cf. Psa 4:8; Pro 3:24). Psa 3:5 a is an idiom for a restful night’s sleep! This is possible because of one’s faith and trust in YHWH, His presence, His promises, His character!
Psa 3:6 This is hyperbolic, idiomatic language. The term ten thousand (BDB 914) is an idiom for an innumerable host. The plural (as here) intensifies this (cf. Deu 33:2; Deu 33:17; 1Sa 18:7; Mic 6:7).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
art a shield. Figure of speech Metaphor (App-6); “shield” put by Figure of speech Metonymy (of Adjunct), App-6, for defence.
for me = about me.
mine head. Figure of speech Synecdoche (of Part), App-6, put for whole person.
Fuente: Companion Bible Notes, Appendices and Graphics
Psalm 3:3-4
Psa 3:3-4
“But thou, O Jehovah, art a shield about me;
My glory, and the lifter up of my head.
I cry unto Jehovah with my voice,
And he answereth me out of his holy hill. (Selah)”
The Psalmist here expressed confidence that the Lord had indeed heard his cry and answered his prayer from “his holy hill,” this, from Jerusalem where God had recorded his name and where, in time, the temple would be built. There is a marked similarity here to the prayer of Jonah who also mentioned God’s answer as coming from the temple (Jon 2:7).
E.M. Zerr:
Psa 3:3. David was always a firm believer in God. His example should be an encouragement for us.
Psa 3:4. Holy hill is a figurative reference to the throne of God.
Fuente: Old and New Testaments Restoration Commentary
a shield: Psa 18:2, Psa 28:7, Psa 84:11, Psa 119:114, Gen 15:1, Deu 33:29
for: or, about
my: Psa 4:3, Psa 62:7, Isa 45:25, Isa 60:19, Luk 2:32, Rev 21:11, Rev 21:23
the: Psa 27:6, Psa 110:7, Gen 40:13, 2Ki 25:27
Reciprocal: 2Sa 15:32 – he worshipped 2Sa 17:1 – this night 2Sa 22:3 – shield 2Sa 22:51 – the tower Job 29:20 – glory Psa 4:2 – my glory Psa 5:12 – shield Psa 7:10 – My Psa 21:5 – glory Psa 59:11 – our shield Pro 21:31 – but Jer 2:11 – changed their glory Jer 52:31 – lifted up Zec 2:5 – the glory
Fuente: The Treasury of Scripture Knowledge
Psa 3:3. But thou art a shield for me Or, about me, on every side, where also mine enemies are; that is, thou art my defence; my glory Thou hast formerly given, and wilt further give me, occasion of glorying in thy power and favour; and the lifter up of my head Thou wilt restore me to my former power and dignity. Thus David, in the midst of his dangers and distress, quiets his mind by calling to remembrance the power, and love, and faithfulness of God, and trusting in him. Reader, go thou, and do likewise, in all thy perplexities and troubles.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2. Present deliverance 3:3-6
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David believed that God had not abandoned him, and he regarded Him as his real source of protection, his "shield." This figure of God as Protector is common in the psalms (cf. Psa 7:10; Psa 18:2; Psa 18:30; Psa 28:7; Psa 33:20; Psa 59:11; Psa 84:11; Psa 115:9-11; Psa 119:114; Psa 144:2). "My glory" reflects the honor of serving the eternal God who ruled gloriously over His kingdom. The king felt confident that God would restore him to his throne. The expression "lift the head" means to restore to dignity and position and reflects confidence in the Lord (cf. Gen 40:13; Gen 40:20; 2Ki 25:27 [AV]). The opposite occurs in 2Sa 15:30. The basis for David’s confidence was the Lord’s choice of him as Israel’s king and His not choosing Absalom. It was not his knowledge of the future or his military might.