Psalms 28:7
The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him.
Original Language Analysis
Cross References
Historical Context
David's military background makes shield imagery personally meaningful. As warrior-king, he knew shields' vital importance. Archaeological discoveries reveal ancient Near Eastern shields: large body-covering shields, smaller hand-held shields, shields covered with leather, bronze, or wood. A warrior's shield could mean life or death in battle.
The metaphor of God as shield appears throughout Israel's history. God promised Abram: "Fear not, Abram: I am thy shield" (Genesis 15:1). Moses blessed Israel: "the shield of thy help" (Deuteronomy 33:29). For Israel, constantly threatened by militarily superior neighbors, trusting God as shield was practical necessity, not mere metaphor.
Musical worship was central to Israel's faith. David organized temple musicians into divisions (1 Chronicles 25). Psalms served as Israel's hymnbook. Unlike some ancient religions emphasizing silent mystical experience, biblical worship is corporate, vocal, and joyful. The command to "make a joyful noise unto the LORD" (Psalm 100:1) reflects Hebrew worship's celebratory nature.
Early church continued this musical tradition despite persecution. Pliny the Younger reported Christians sang hymns to Christ as God. Church fathers like Augustine testified to worship music's spiritual power. Throughout church history, renewal movements typically produced new hymnody—Reformation hymns, Wesley hymns, Gospel songs, contemporary worship—each generation singing their praise.
The connection between trust, help, and joy modeled in this verse shaped Jewish and Christian spirituality. Trust leads to experiencing God's help, which produces joy, which overflows in worship. This cycle sustained believers through persecution, exile, and suffering. Joy wasn't based on circumstances but on God's proven faithfulness.
Questions for Reflection
- How does declaring God is 'my strength' and 'my shield' (personal possession) differ from acknowledging God is strong and protective generally?
- What is the significance of the sequence: trusting, being helped, rejoicing, and praising? Why is this order important?
- How can believers cultivate trust in God as shield when facing threats that feel overwhelming or when 'shield' imagery seems inadequate to modern dangers?
- What role does musical worship ('with my song will I praise him') play in expressing and deepening joy in God's deliverance?
- How can we distinguish between joy based on circumstances (getting what we want) versus joy rooted in experiencing God's faithfulness (being helped by our strength and shield)?
Analysis & Commentary
The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. This verse continues thanksgiving with testimonial declaration of God's character, personal trust's results, and worshipful response. David moves from general praise (v.6) to specific testimony (v.7) to commitment for future praise.
"The LORD is my strength" (יְהוָה עֻזִּי/Yahweh uzzi) declares God as power source. Oz means strength, might, power. This isn't acknowledging God has strength but testifying God is my strength—He supplies what I lack. Elsewhere David declares: "The LORD is the strength of my life" (27:1); "God is our refuge and strength" (46:1). Philippians 4:13 echoes this: "I can do all things through Christ which strengtheneth me."
"And my shield" (וּמָגִנִּי/umaginni) adds defensive imagery. Magen means shield, defense, protector. Ancient warfare required shields blocking arrows, swords, and spears. A good shield meant survival; inadequate shield meant death. Calling God "my shield" declares He protects from spiritual and physical dangers. This metaphor appears throughout Psalms (3:3; 18:2, 30, 35; 33:20; 84:11; 119:114; 144:2). Ephesians 6:16 describes faith as "the shield...wherewith ye shall be able to quench all the fiery darts of the wicked."
"My heart trusted in him" (בּוֹ בָטַח לִבִּי/bo batach libbi) testifies to faith's exercise. Batach means to trust, rely upon, feel secure, be confident. The perfect tense indicates completed action: "my heart did trust." The heart (lev) represents the inner person—will, emotions, mind. Trusting "in him" (bo) emphasizes personal object of faith—not faith in faith, or faith in positive thinking, but faith in God Himself.
"And I am helped" (וַיֵּעָזֵר/vayyeazar) declares trust's result. The Niphal form indicates receiving help—David was helped by God. Trust didn't remain theoretical but resulted in actual divine assistance. This sequence is crucial: trust preceded help. We don't see evidence first, then trust; we trust first, then receive help.
"Therefore my heart greatly rejoiceth" (וַיַּעֲלֹז לִבִּי/vayya'aloz libbi) shows emotional response. Alaz means to rejoice, exult, triumph. The same heart that trusted now rejoices—faith produces joy. Jesus taught this connection: "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full" (John 15:11). Joy isn't manufactured emotion but natural fruit of experiencing God's faithfulness.
"And with my song will I praise him" (וּמִשִּׁירִי אֲהוֹדֶנּוּ/umishiri ahodenu) commits to worship. The imperfect tense indicates future intention: "I will praise." Song (shir) emphasizes musical worship—not just spoken thanks but sung praise. Throughout Scripture, deliverance provokes song: Moses' song after Red Sea (Exodus 15), Deborah's song after Sisera's defeat (Judges 5), Mary's Magnificat (Luke 1:46-55).