Psalms 3:3

Translation
King James Version
But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.
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KJV (with Strong's)
But thou, O LORD H3068, art a shield H4043 for me; my glory H3519, and the lifter up H7311 of mine head H7218.
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Complete Jewish Bible
But you, ADONAI, are a shield for me; you are my glory, you lift my head high.
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Berean Standard Bible
But You, O LORD, are a shield around me, my glory, and the One who lifts my head.
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American Standard Version
But thou, O Jehovah, art a shield about me; My glory, and the lifter up of my head.
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World English Bible Messianic
But you, LORD, are a shield around me, my glory, and the one who lifts up my head.
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Geneva Bible (1599)
But thou Lord art a buckler for me: my glory, and the lifter vp of mine head.
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Young's Literal Translation
And Thou, O Jehovah, art a shield for me, My honour, and lifter up of my head.
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See also
Psalms 27:6Psalms 28:7Genesis 15:1Psalms 119:114Isaiah 60:19Psalms 62:7Psalms 84:11
In the KJVVerse 13,961 of 31,102

Study This Verse

SUMMARY

Psalms 3:3 is a powerful declaration of faith by King David, uttered during the profound personal and political crisis of his flight from Absalom. Despite being surrounded by enemies who questioned God's ability to deliver him, David confidently proclaims the LORD as his ultimate protector, the source of his intrinsic honor and true worth, and the divine agent who restores his dignity and hope from despair. This verse encapsulates a deep and unwavering trust in God's character and omnipotence, starkly contrasting human weakness and betrayal with divine steadfastness and ultimate vindication.

CONTEXT

  • Literary Context: Psalms 3 holds the unique distinction of being the first psalm in the Psalter explicitly prefaced with a historical superscription, grounding its profound theological declarations in a specific lived experience. It immediately follows the foundational Psalm 1 and Psalm 2, which establish the blessedness of the righteous and the sovereign reign of God's anointed King. Psalms 3 then plunges the reader into the turbulent reality of this righteous king facing overwhelming opposition and profound betrayal. Characterized as a morning prayer, David's confidence in laying down and waking up safely, as expressed in Psalm 3:5, powerfully demonstrates a trust that transcends the immediate, life-threatening circumstances. Psalms 3:3 itself serves as the triumphant core of David's confession, directly countering the cynical taunts of his enemies articulated in Psalm 3:2, affirming God's active presence and power.
  • Historical & Cultural Context: The superscription, "A Psalm of David, when he fled from Absalom his son," provides the essential historical backdrop, detailed in 2 Samuel 15. This period represented one of the most agonizing national and personal crises for David. His own beloved son, Absalom, had orchestrated a cunning coup, forcing David to flee Jerusalem in public humiliation and despair, as vividly recounted in 2 Samuel 15:30. The threat David faced was not merely from external adversaries but from within his own household and kingdom, a betrayal that cut to the very core of his identity and kingship. Culturally, the act of a "bowed head" was a universal symbol of shame, defeat, mourning, or deep submission, whereas a "lifted head" signified vindication, honor, renewed confidence, and triumph. The imagery of a "shield" was a profoundly resonant and common metaphor in ancient Near Eastern warfare, representing active, personal protection from immediate and lethal threats.
  • Key Themes: This verse profoundly contributes to several overarching themes pervasive throughout the Psalms and the broader biblical narrative. Firstly, it emphatically highlights Divine Protection Amidst Adversity, asserting God's active and intimate defense precisely when all human defenses crumble. David's confident declaration of God as his "shield" is a foundational and recurring motif for divine refuge and impenetrable security against all forms of attack. Secondly, the verse underscores God as the Sole Source of True Honor and Dignity. In a time when David's reputation was being systematically tarnished and his kingship challenged by his own son, he boldly declares that God Himself is his intrinsic worth and honor. This is not about fleeting human-bestowed accolades but about an inherent, divine validation that cannot be diminished by circumstances or human opinion. God is the very essence of David's true standing and inherent dignity. Lastly, the powerful phrase "lifter up of mine head" encapsulates the profound theme of Restoration and Vindication, signifying God's sovereign power to reverse shame, profound despair, and utter defeat, thereby restoring confidence, courage, and hope to the despondent. This anticipates God's ultimate vindication of His chosen ones, a theme beautifully echoed throughout the Psalms, such as in Psalm 27:6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): Derived from a root meaning "to be" or "to exist," Yᵉhôvâh (Jehovah) is the personal, covenantal name of God, emphasizing His self-existent, eternal, and unchanging nature. In this context, David's address to "O LORD" is not merely a general reference to deity but an appeal to the specific God who has revealed Himself in covenant with Israel, a God who is actively present and faithful to His promises, even amidst the most dire circumstances. It underscores a profound personal relationship and trust in the One who is eternally reliable.
  • shield (Hebrew, mâgên', H4043): This term refers to a small, personal shield, often a buckler, used for close combat and individual defense. The imagery portrays God not as a distant, passive observer, but as a warrior who personally interposes Himself between His servant and immediate danger. It emphasizes God's intimate, active, and comprehensive protection against all forms of attack—physical threats, emotional assaults, and spiritual accusations. This metaphor speaks to God's immediate presence and His effective power to deflect the blows of the enemy, embodying a bulwark against external threats and accusations.
  • glory (Hebrew, kâbôwd', H3519): Derived from a root meaning "heavy" or "weighty," kâbôwd signifies substance, honor, reputation, and true significance. In a context where David's earthly glory, kingship, and public standing were being stripped away by Absalom's rebellion, he declares that God Himself is his intrinsic worth and honor. This is not about human-bestowed accolades but about an inherent, divine validation. God is the very essence of David's true standing and dignity, a source of honor that cannot be diminished by circumstances or human adversaries.
  • lifter up (Hebrew, rûwm', H7311): This primitive root means "to be high," "to rise," or "to raise," encompassing various applications, both literal and figurative. In the context of "lifter up of mine head," it describes a profound act of divine restoration and exaltation. In ancient cultures, a bowed head signified shame, defeat, despair, or submission. To "lift up the head" meant to restore one's dignity, confidence, courage, and hope. It implies vindication from humiliation, a reversal of fortune from a state of despondency to one of renewed strength and triumph. God is the one who actively intervenes to raise David from his state of abject despair, symbolizing a spiritual and emotional resurrection from the depths of shame and fear.

Verse Breakdown

  • "But thou, O LORD, [art] a shield for me;": This opening clause immediately establishes a stark and powerful contrast ("But thou") with the despair, taunts, and overwhelming numbers of enemies described in the preceding verses, particularly Psalm 3:1. David dramatically shifts his focus from the overwhelming human threat to the singular, sovereign, and personal power of Yahweh. The declaration that God is "a shield for me" emphasizes a deeply personal and active form of divine protection. It signifies God's direct intervention and defense on David's behalf, providing an impenetrable barrier against all forms of assault, whether physical threats from Absalom's army or the psychological warfare of public disgrace.
  • "my glory,": Following the declaration of God as a shield, David identifies God as "my glory." This is a profound statement of identity and inherent worth. In a moment when David's earthly reputation, kingship, and family honor were being systematically dismantled by his son's rebellion, he asserts that his true and abiding glory resides not in human status, worldly acclaim, or the fleeting approval of men, but in the very being of God. God Himself is the source and substance of David's inherent dignity and honor, a glory that cannot be tarnished by betrayal, adversity, or the judgments of a fallen world.
  • "and the lifter up of mine head.": This final phrase vividly portrays God's restorative and vindicating power. David's head was metaphorically bowed in shame, despair, and humiliation as he fled from his son and the rebellious kingdom. The "lifter up of mine head" signifies God's ability to reverse this state of abject defeat and despondency. It speaks to God's power to restore confidence, courage, and a profound sense of vindication. It is an act of divine affirmation, raising David from the dust of his humiliation and re-establishing his standing, both before men and, more importantly, in his own spirit, instilling renewed hope and a confident expectation of ultimate triumph.

Literary Devices

Psalms 3:3 is rich in Metaphor, presenting God through three distinct yet complementary images: a "shield," "my glory," and the "lifter up of mine head." These are not literal descriptions but powerful, evocative images that convey God's multifaceted character and active, intimate involvement in David's life. The verse employs striking Contrast, specifically between the overwhelming number of David's enemies and their taunts (as vividly described in Psalm 3:1 and Psalm 3:2) and the singular, all-sufficient presence and power of the LORD. The repeated use of the first-person possessive pronouns ("for me," "my glory," "mine head") highlights the deeply Personal Confession and intimate relationship David has with God, making the declaration intensely subjective, relatable, and profoundly pastoral. The phrase "lifter up of mine head" also contains an element of Anthropomorphism, attributing a human action (lifting a head) to God, thereby making His care, intervention, and restorative power more tangible and comprehensible to the human experience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 3:3 profoundly articulates the timeless biblical truth that God is the ultimate refuge, the unwavering source of identity, and the unfailing hope for His people, particularly in times of intense suffering, public shame, and overwhelming opposition. It teaches that true security, enduring honor, and lasting dignity are never derived from external circumstances, fleeting human approval, or transient earthly power, but solely from a steadfast and intimate relationship with the Almighty. God's character as a "shield" underscores His unwavering commitment to personally protect His own from all forms of assault, while His being "my glory" reveals that He is the very essence of our worth and inherent dignity, utterly independent of our perceived failures or the world's harsh judgments. The powerful imagery of the "lifter up of mine head" speaks directly to God's redemptive power, His sovereign ability to restore the brokenhearted, vindicate the slandered, and instill profound hope in the despairing, demonstrating that no situation, however dire, is beyond His capacity to reverse, redeem, and transform for His glory.

REFLECTION AND APPLICATION

Psalms 3:3 offers immense and enduring encouragement for believers navigating personal attacks, public humiliation, or overwhelming despair in their own lives. In a world where our worth is often inextricably tied to performance, reputation, or social standing, David's bold declaration serves as a radical reminder that our true and abiding "glory" is found solely and perfectly in God. When circumstances cause our heads to be bowed in shame, sorrow, or profound discouragement, this verse powerfully invites us to lift our gaze to the One who is uniquely capable of restoring our dignity, courage, and hope. It challenges us to critically re-evaluate where we seek our security and validation. Are we relying on the fleeting approval of others, or are we anchoring our identity in the unchangeable character of God, who is our ultimate shield and the inexhaustible source of our honor? This psalm calls us to a radical and unwavering trust, believing that even when the world seems to be arrayed against us, God remains our steadfast protector and the faithful one who will ultimately vindicate, restore, and exalt us in His perfect timing.

Questions for Reflection

  • In what specific situations or relationships do you currently feel most vulnerable or exposed, and how can you practically lean on God as your "shield" in those moments, trusting in His active protection?
  • How do you typically define your self-worth or "glory" in your daily life, and how might aligning that definition with God as your ultimate "glory" profoundly transform your perspective on success, failure, and identity?
  • What are the specific circumstances, past failures, or emotional burdens that currently cause your "head to be bowed" in shame or despair, and what concrete steps of faith can you take to allow God to be the "lifter up of your head," restoring your confidence and hope?

FAQ

What does "lifter up of mine head" mean in practical terms for a believer today?

Answer: In practical terms, "lifter up of mine head" signifies God's active and compassionate intervention to restore a believer from a state of shame, despair, or defeat to one of renewed confidence, hope, and dignity. This profound restoration can manifest in several tangible ways:

  • Emotional and Psychological Restoration: When you feel overwhelmed by sorrow, anxiety, or public humiliation, God brings profound comfort, peace, and inner strength, enabling you to stand tall again emotionally and psychologically, even if external circumstances remain challenging.
  • Spiritual Vindication: If you have been falsely accused, unjustly treated, or burdened by undeserved shame, God can clear your name, reveal the truth, or, most importantly, give you an inner sense of righteousness and peace that transcends external judgment and human opinion (Romans 8:33-34).
  • Renewed Purpose and Courage: When you feel utterly defeated, without direction, or paralyzed by past failures, God can reignite your purpose, infuse you with fresh courage, and give you the strength to face future challenges with a new perspective, knowing He is intimately with you and for you.
  • Confidence in Prayer and Relationship with God: It implies a restored posture of boldness and confidence in approaching God, no longer bowed down by guilt, fear, or shame, but able to look up to Him as a loving Father who welcomes you into His presence with grace (Hebrews 4:16).

How can God be my "glory" when I feel disgraced or insignificant?

Answer: When you feel disgraced, insignificant, or stripped of honor, God becomes your "glory" by being the ultimate, unchanging source of your inherent worth and dignity, entirely independent of external circumstances, human opinion, or personal performance. This profound truth means:

  • Identity in Christ: Your true and eternal identity is found not in what you do or what others say about you, but in being a beloved child of God, redeemed and cherished by Him through Christ (John 1:12). This identity is unshakeable.
  • Divine Validation and Approval: God's approval is the only approval that truly matters and endures. Even if the world dismisses, shames, or forgets you, God sees you as precious, valuable, and uniquely made, and His view is the ultimate reality that defines your worth (1 Peter 2:9).
  • Eternal Perspective and Unfading Honor: Earthly glory, reputation, and accolades are fleeting and temporary, but the glory God bestows upon His children is eternal and incorruptible. Resting in God as your glory means finding your substance, significance, and honor in His unchanging character, His unfailing love, and His eternal promises, which can never be taken away or diminished by any earthly circumstance (2 Corinthians 4:17).

CHRIST-CENTERED FULFILLMENT

Psalms 3:3 finds its ultimate, most profound, and complete fulfillment in the person and work of Jesus Christ. David's deeply personal experience of betrayal, public humiliation, and ultimate divine vindication serves as a powerful foreshadowing of the Messiah's journey. Jesus, too, faced overwhelming opposition, profound betrayal from His own disciples (John 13:21), and the ultimate public shame on the cross, where He was stripped of all earthly dignity and honor (Luke 23:33). Yet, even in His darkest hour, God the Father was truly His "shield" against the ultimate power of sin and death, preventing Him from remaining in the grave and ensuring His victory. Jesus is the very "glory" of God incarnate, the radiance of God's glory and the exact representation of His being, as revealed in John 1:14 and Hebrews 1:3. Most powerfully, God was the "lifter up of His head" through the glorious resurrection from the dead, vindicating Him from the shame of the cross and exalting Him to the highest place, making Him Lord of all, as declared in Philippians 2:9-11. Through Christ, believers are now sheltered by His finished work, share in His unfading glory, and are assured that He will lift up our heads from the shame of sin and the power of death, granting us new life and eternal dignity in Him (Romans 6:4 and Colossians 3:4). He is our ultimate shield, our eternal glory, and the one who raises us from spiritual death to sit with Him in heavenly places, forever secure in His triumph (Ephesians 2:6).

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Commentary on Psalms 3 verses 1–3

The title of this psalm and many others is as a key hung ready at the door, to open it, and let us into the entertainments of it; when we know upon what occasion a psalm was penned we know the better how to expound it. This was composed, or at least the substance of it was meditated and digested in David's thought, and offered up to God, when he fled from Absalom his son, who formed a conspiracy against him, to take away, not his crown only, but his life; we have the story, 2 Sa. 15, etc. 1. David was now in great grief; when, in his flight, he went up the Mount of Olives, he wept greatly, with his head covered, and marching bare-foot; yet then he composed this comfortable psalm. He wept and prayed, wept and sung, wept and believed; this was sowing in tears. Is any afflicted? Let him pray; nay, let him sing psalms, let him sing this psalm. Is any afflicted with undutiful disobedient children? David was; and yet that did not hinder his joy in God, nor put him out of tune for holy songs. 2. He was now in great danger; the plot against him was laid deep, the party that sought his ruin was very formidable, and his own son at the head of them, so that his affairs seemed to be at the last extremity; yet then he kept hold of his interest in God and improved that. Perils and frights should drive us to God, not drive us from him. 3. He had now a great deal of provocation given him by those from whom he had reason to expect better things, from his son, whom he had been indulgent of, from his subjects, whom he had been so great a blessing to; this he could not but resent, and it was enough to break in upon any man's temper; yet he was so far from any indecent expressions of passion and indignation that he had calmness enough for those acts of devotion which require the greatest fixedness and freedom of thought. The sedateness of his mind was evinced by the Spirit's coming upon him; for the Spirit chooses to move upon the still waters. Let no unkindness, no, not of a child or a friend, ever be laid so much to heart as to disfit us for communion with God. 4. He was now suffering for his sin in the matter of Uriah; this was the evil which, for that sin, God threatened to raise up against him out of his own house (Sa2 12:11), which, no doubt, he observed, and took occasion thence to renew his repentance for it. Yet he did not therefore cast away his confidence in the divine power and goodness, nor despair of succour. Even our sorrow for sin must not hinder either our joy in God or our hope in God. 5. He seemed cowardly in fleeing from Absalom, and quitting his royal city, before he had had one struggle for it; and yet, by this psalm, it appears he was full of true courage arising from his faith in God. True Christian fortitude consists more in a gracious security and serenity of mind, in patiently bearing and patiently waiting, than in daring enterprises with sword in hand.

In these three verses he applies to God. Whither else should we go but to him when any thing grieves us or frightens us? David was now at a distance from his own closet, and from the courts of God's house, where he used to pray; and yet he could find a way open heaven-ward. Wherever we are we may have access to God, and may draw nigh to him whithersoever we are driven. David, in his flight, attends his God,

I. With a representation of his distress, Psa 3:1, Psa 3:2. He looks round, and as it were takes a view of his enemies' camp, or receives information of their designs against him, which he brings to God, not to his own council-board. Two things he complains of, concerning his enemies: - 1. That they were very many: Lord, how are they increased! beyond what they were at first, and beyond whatever he thought they would have been. Absalom's faction, like a snow-ball, strangely gathered in its motion. He speaks of it as one amazed, and well he might, that a people he had so many ways obliged should almost generally revolt from him, rebel against him, and choose for their head such a foolish and giddy young man as Absalom was. How slippery and deceitful are the many! And how little fidelity and constancy are to be found among men! David had had the hearts of his subjects as much as ever any king had, and yet now, of a sudden, he had lost them. As people must not trust too much to princes (Psa 146:3), so princes must not build too much upon their interest in the people. Christ, the Son of David, had many enemies. When a great multitude came to seize him, when the crowd cried, Crucify him, Crucify him, how were those then increased that troubled him! Even good people must not think it strange if the stream be against them and the powers that threaten them grow more and more formidable. 2. That they were very malicious. They rose up against him; they aimed to trouble him; but that was not all: they said of his soul, There is no help for him in God. That is, (1.) They put a spiteful and invidious construction upon his troubles, as Job's friends did upon him, concluding that, because his servants and subjects forsook him thus and did not help him, God had deserted him and abandoned his cause, and he was therefore to be looked on, or rather to be looked off, as a hypocrite and a wicked man. (2.) They blasphemously reflected upon God as unable to relieve him: "His danger is so great that God himself cannot help him." It is strange that so great unbelief should be found in any, especially in many, in Israel, as to think any party of men too strong for Omnipotence to deal with. (3.) They endeavoured to shake his confidence in God and drive him to despair of relief from him: "They have said it to my soul;" so it may be read; compare Psa 11:1; Psa 42:10. This grieved him worst of all, that they had so bad an opinion of him as to think it possible to take him off from that foundation. The mere temptation was a buffeting to him, a thorn in his flesh, nay, a sword in his bones. Note, A child of God startles at the very thought of despairing of help in God; you cannot vex him with any thing so much as if you offer to persuade him that there is no help for him in God. David comes to God, and tells him what his enemies said of him, as Hezekiah spread Rabshakeh's blasphemous letter before the Lord. "They say, There is no help for me in thee; but, Lord, if it be so, I am undone. They say to my soul, There is no salvation" (for so the word is) "for him in God; but, Lord, do thou say unto my soul, I am thy salvation (Psa 35:3) and that shall satisfy me, and in due time silence them." To this complaint he adds Selah, which occurs about seventy times in the book of Psalms. Some refer it to the music with which, in David's time, the psalms were sung; others to the sense, and that it is a note commanding a solemn pause. Selah - Mark that, or, "Stop there, and consider a little." As here, they say, There is no help for him in God, Selah. "Take time for such a thought as this. Get thee behind me, Satan. The Lord rebuke thee! Away with such a vile suggestion!"

II. With a profession of his dependence upon God, Psa 3:3. An active believer, the more he is beaten off from God, either by the rebukes of Providence or the reproaches of enemies, the faster hold he will take of him and the closer will he cleave to him; so David here, when his enemies said, There is no help for him in God, cries out with so much the more assurance, "But thou, O Lord! art a shield for me; let them say what they will, I am sure thou wilt never desert me, and I am resolved I will never distrust thee." See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety: "Thou art a shield for me, a shield about me" (so some), "to secure me on all sides, since my enemies surrounded me." Not only my shield (Gen 15:1), which denotes an interest in the divine protection, but a shield for me, which denotes the present benefit and advantage of that protection. 2. Honour: Thou art my glory. Those whom God owns for his are not safe and easy, but really look great, and have true honour put upon them, far above that which the great ones of the earth are proud of. David was now in disgrace; the crown had fallen from his head; but he will not think the worse of himself while he has God for his glory, Isa 60:19. "Thou art my glory; thy glory I reckon mine" (so some); "this is what I aim at, and am ambitious of, whatever my lot is, and whatever becomes of my honour - that I may be to my God for a name and a praise." 3. Joy and deliverance: "Thou art the lifter up of my head; thou wilt lift up my head out of my troubles, and restore me to my dignity again, in due time; or, at least, thou wilt lift up my head under my troubles, so that I shall not droop nor be discouraged, nor shall my spirits fail." If, in the worst of times, God's people can lift up their heads with joy, knowing that all shall work for good to them, they will own it is God that is the lifter up of their head, that gives them both cause to rejoice and hearts to rejoice.

In singing this, and praying it over, we should possess ourselves with an apprehension of the danger we are in from the multitude and malice of our spiritual enemies, who seek the ruin of our souls by driving us from our God, and we should concern ourselves in the distresses and dangers of the church of God, which is every where spoken again, every where fought against; but, in reference to both, we should encourage ourselves in our God, who owns and protects and will in due time crown his own interest both in the world and in the hearts of his people.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–3. Public domain.
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Origen of AlexandriaAD 253
SELECTIONS FROM THE PSALMS 3:4
Certainly, people place their glory in various places, some in their country, some in family line, some in beauty, some in the strength of their bodies and in their skill of competing in the contest, being very elated they have overcome these people or those by their physical struggling. And why is it necessary to recount all the things through which those unknown gods are glorified, “whose glory is in their shame,” as the apostle said? God is the glory of the saint who trusts him, glory, I say, not blindly credited but credited through faith that is reckoned as righteousness, through which one is enabled to see the signs of a present God and participate in his strength. So, God was the glory of Moses who loved the prophet so much that he revealed himself to the point of showing his face both before all the Hebrew people and before the Egyptians. God was the glory of the prophet Elijah, who revived the son of the widow and begged for the rain to be held back, and who continually was heard. God was speaking truth, therefore, when he said, “I will only honor them honoring me.” God is the glory of them who are magnified in their strength, which no one other than the Father places in them, who hand themselves over to him for sustaining their souls.
Origen of AlexandriaAD 253
SELECTIONS FROM THE PSALMS 3.2-3
We readily accept this psalm as spoken from the person of David, as we have noted in its title. According to history, certain men were hurting David, many of whom as their number increased were joining themselves to Absalom.… Those who were oppressing the Savior were Jews who were shouting, "Away with him; away with him!" Judas the betrayer and Caiphas rose up against him. The ones who said that there was no deliverance of his life were the same ones passing by him at the time of his suffering who said, "Come down from the cross and we will believe you." … But, one may also understand this passage in this way: all the rulers and teachers of subjects that are foreign to the decrees of Christ who have come against him. The people who cling to them and follow their teaching cause him trial. Finally, they who, neither teaching contrary matters nor instructed by false teaching, believe that there is no divine nature in the teaching of Christ, they say there is no salvation of the soul in God. They say that there is not anything that promises salvation either in the word of his teaching or the historical signs that he relates concerning his advent.
Didymus the BlindAD 398
FRAGMENTS ON THE PSALMS 3:4
Since the psalm is spoken from the person of the Lord, it must be said that even the head of him who is lifted up is of God, since really his deity is made manifest to the faithful through external demonstration. The word head in this place indicates “chief.” Christ, therefore, the chief of holy people, deservedly is their king, and it is his head that is lifted up.
JeromeAD 420
BRIEF COMMENTARY ON PSALM 3
This psalm can pertain to David or to Christ, and through him to all the saints.
Theodore of MopsuestiaAD 428
COMMENTARY ON PSALMS 3:4
The strength of a stable spirit that is greatly tested in adversity must be considered because, since it possesses hope, even amidst the greatest anguish it does not yield. Those, I say, who mock me say such things to increase my grief. I will not stop hoping in what I have believed because you, Lord, help me as I labor. You guard my step from the danger of evil. You restore my honor and worth.
Augustine of HippoAD 430
Exposition on Psalm 3
"But You, O Lord, art my taker." It is said to God in the nature of man, for the taking of man is, the Word made Flesh. "My glory." Even He calls God his glory, whom the Word of God so took, that God became one with Him. Let the proud learn, who unwillingly hear, when it is said to them, "For what have you that you did not receive? Now if you received it, why do you glory as if you had not received it?" [1 Corinthians 4:7] "And the lifter up of my head" [Psalm 3:3]. I think that this should be here taken of the human mind, which is not unreasonably called the head of the soul; which so inhered in, and in a sort coalesced with, the supereminent excellency of the Word taking man, that it was not laid aside by so great humiliation of the Passion.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 3:2
Many, in fact, are the enemies of every kind who assail me from all sides, but more numerous are those who trouble me by their mockery and their claims that I am bereft of your providence. Yet I know that you would not persist in ignoring me, despite my many failings. On the contrary, you will raise up the one who now humbles himself for the sin he committed and make him appear stronger than his foes.… I have confidence neither in kingship nor in sovereignty; instead, I trust in you to be my glory, and I expect to be quickly raised up by your right hand.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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