Psalms · Chapter 33

Verse 1. Rejoice in the Lord] It is very likely that the last verse of the preceding Psalm was formerly the first verse of this. As this Psalm has no title, the verse was the more easily separated. In the preceding Psalm we have an account of the happiness of the justified man: in this, such are taught how to glorify God, and to praise him for the great things he had done for them.

Praise is comely for the upright.] It is right they should give thanks to Him, who is the fountain whence they have received all the good they possess and thankfulness becomes the lips of the upright.

Verse 1. Rejoice in the Lord — Let his excellence, discovered in his works, be the matter of your praise. Praise is comely for the upright — It well becomes them to be employed in this work of praising God, partly, because they are under great and singular obligations to him, and have abundant occasions to do so; and partly, they will praise him sincerely, affectionately, and with due reverence and thankfulness, as he requires and deserves to be praised; whereas ungodly men do indeed disparage and pollute the holy name of God while they pretend to praise it; and therefore God rejects their praises and prayers.

1. Praise is comely—It is suitable, fit, pleasant. A call upon the righteous for loud rejoicing.

V. 2. Harp, &c.-These instruments were used in the publick worship of God in the tabernacle.

Verse 2. Praise the Lord with harp] rwnk kinnor; probably something like our harp: but Calmet thinks it the ancient testudo, or lyre with three strings.

The psalter] lbn nebel. Our translation seems to make a third instrument in this place, by rendering rwc[ asor, an instrument of ten strings; whereas they should both be joined together, for rwc[ lbn nebel-asor signifies the nebal, or nabla, with ten strings, or holes. Calmet supposes this to have resembled our harp. In one of Kennicott’s MSS., this Psalm begins with the second verse.

Verses 2, 3. Praise the Lord with the harp, &c. — He mentions these instruments, because they were used in the public worship of God in the tabernacle. Sing unto him a new song — Either, 1st, A song newly composed: as if he had said, As God gives you fresh occasions to praise him, so do not content yourselves with the old songs or psalms made by former holy men of God, but make new ones suited to these occasions. Or, 2d, Songs renewed, or repeated and continued from day to day.

Verse 2. The psaltery, a little harp of sweet sound, and very generally used in unison with the voice.

2. Harp—The kinnor was an instrument ordinarily of ten strings, sometimes more, (see note on Psalm 81:2,) shaped, probably, like a modern harp, or, as some suppose, like the letter delta (D) of the Greek alphabet. It was an Asiatic instrument of the earliest invention, (Genesis 4:21,) used by the Hebrews on all occasions, either of joy or sorrow. See on Psalm 92:3. But, though once so universally popular, it has now “disappeared from the entire East.”—Van Lennep. Psaltery—Hebrew, nebel, another stringed instrument resembling the harp, probably a kind of guitar having six strings; Josephus says twelve, but Chappell says some were doubled, making virtually but six. In what respects it differed from the harp is not known. It was of Phoenician origin, much used by the Hebrews in worship. It is translated “viol,” Isaiah 5:12; 44:11; Amos 5:23; 6:5; and “lute” in the Prayer Book. Instrument of ten strings—Hebrew, ‘asor. Whether this is a different instrument from the “psaltery” is doubtful. The full designation of “psaltery” is nebel ‘asor, the psaltery of ten strings, and here, and in Psalm 92:4, it might be translated, “upon the psaltery of ten strings,” and, in Psalm 92:3, “upon the ten stringed instrument, even the psaltery.” The word always occurs in connexion with psaltery. New song—New displays of divine faithfulness call for a new song of praise.

V. 3. A new song-Renewed or continued from day to day.

Verse 3. Sing unto him a new song] Do not wear out the old forms: fresh mercies call for new songs of praise and gratitude.

Play skilfully with a loud noise.] Let sense and sound accompany each other; let the style of the music be suited to the words. This skill is possessed by few singers. They can make a loud noise, but they cannot adapt sound to sense.

Verses 2, 3. Praise the Lord with the harp, &c. — He mentions these instruments, because they were used in the public worship of God in the tabernacle. Sing unto him a new song — Either, 1st, A song newly composed: as if he had said, As God gives you fresh occasions to praise him, so do not content yourselves with the old songs or psalms made by former holy men of God, but make new ones suited to these occasions. Or, 2d, Songs renewed, or repeated and continued from day to day.

V. 4. The word-All God’s counsels and commands are wise, and just, and good. His works-All his works of providence agree with his word, and are the accomplishment of his promises or threatenings.

Verse 4. The word of the Lord is right] He is infinitely wise, and can make no mistakes; and all his works are done in truth. All the words, laws, promises, and threatenings of God are perfectly true and just. The dispensations of his providence and mercy are equally so. When he rewards or punishes, it is according to truth and justice.

Verses 4, 5. The word of the Lord is right — All God’s counsels and commands, whether contained in the Scriptures, or given forth in his providence, for the government of the world, are wise, and just, and good, without deceit or defect. All his works are done in truth — All his dispensations of providence agree with his word, and are no other than the accomplishment of his promises, or threatenings, or other declarations of his mind and will in his word; although sometimes, for a season, they may seem contrary to it. He loveth righteousness and judgment — That is, just judgment: or righteousness may relate to the sentence, and judgment to the execution of it. He not only doth justice to all men, but, which is more, he loves and delights in it. The earth is full of the goodness of the Lord — He not only doth no man wrong, but he is very kind and merciful to all men in the world, on whom he bestows many favours, and to whom he gives many invitations to his love and service.

4. Right—The principle of eternal moral fitness, of which there is no measurement but by the attributes of God, and the relations of things which he has established. God’s word is the exponent and outbeaming of his own nature, and supplies the only perfect rule of moral order and harmony in all his works. Truth—The word should here be taken in the sense of faithfulness, as in Psalm 98:3 and 100:5.

V. 5. Goodness-He not only doth no man wrong, but he is kind and merciful to all men.

Verse 5. He loveth righteousness] What he delights in himself, he loves to see in his followers.

The earth is full of the goodness of the Lord.] To hear its worthless inhabitants complain, one would think that God dispensed evil, not good. To examine the operation of his hand, every thing is marked with mercy and there is no place where his goodness does not appear. The overflowing kindness of God fills the earth. Even the iniquities of men are rarely a bar to his goodness: he causes his sun to rise on the evil and the good, and sends his rain upon the just and the unjust.

Verses 4, 5. The word of the Lord is right — All God’s counsels and commands, whether contained in the Scriptures, or given forth in his providence, for the government of the world, are wise, and just, and good, without deceit or defect. All his works are done in truth — All his dispensations of providence agree with his word, and are no other than the accomplishment of his promises, or threatenings, or other declarations of his mind and will in his word; although sometimes, for a season, they may seem contrary to it. He loveth righteousness and judgment — That is, just judgment: or righteousness may relate to the sentence, and judgment to the execution of it. He not only doth justice to all men, but, which is more, he loves and delights in it. The earth is full of the goodness of the Lord — He not only doth no man wrong, but he is very kind and merciful to all men in the world, on whom he bestows many favours, and to whom he gives many invitations to his love and service.

5. Righteousness and judgment—The principle and the administration of justice. The Septuagint, followed by the Vulgate, renders tsedakkah (righteousness,) by elehmosunh, (mercy,) whence comes our word eleemosynory: “He loves mercy and judgment.” So, also, in Psalm 24:5; Deuteronomy 6:25; 24:13; which shows that the Hebrew word allowed this meaning, and that “judgment,” which is the execution of justice, and mercy, which remits the penalty, are alike dear to God. To the wicked his righteousness is manifested in judgment; to the righteous it presents the aspect of mercy—like the cloud of Jehovah at the Red Sea. Exodus 14:19, 20. The earth is full of the goodness of the Lord— Full of the tokens of his good will, especially to man. This doctrine is one of pure revelation. Science, in its broadest views, corroborates it, but no human philosophy ever reached it, as is shown in the polytheistic and dualistic theories of the origin of evil.

V. 6. The word-God made this admirable structure of the heavens, and all its glorious stars; not with great pains and time, but with one single word. Host-The angels: or the stars.

Verse 6. By the word of the Lord were the heavens made] This is illustrated in the 9th verse: “He spake, and it was done; he commanded, and it stood fast.” This evidently refers to the account of the creation, as it stands in the first chapter of Genesis.

Verse 6. By the word of the Lord were the heavens made — Either 1st, By Christ who is often called God’s word, even by the Chaldee paraphrast; as also John 1:1-3, where he is said to be that Word by whom all things were made, declaring more clearly (as is also done in other parts of the New Testament) what is here only obscurely intimated. Or, 2d, By his will or command, as this phrase seems to be explained, verse 9. And so understood the expression hath a great emphasis in it; namely, that God made this admirable structure of the heavens, with the sun and moon, and all its glorious stars, not with great pains and time, and the help of many artists and instruments, as men do for meaner works; but with one single word, or, with as much ease as men speak a word, merely by commanding them to be: a consideration this, which wonderfully illustrates the power and glory of the Creator. For what cannot that power do which with a word made a world? And all the host of them — The angels or the stars, by the breath, jwrb beruach, by the spirit of his mouth — By the Holy Ghost, so called Job 33:4. Thus all the persons of the Trinity are referred to here, the Father, the Word, and the Spirit, to each of which this work of creation is elsewhere ascribed: see note on Genesis 1:26. Or this phrase, the breath of his mouth, may be merely a repetition of the former clause, as, the rod of his mouth, Isaiah 11:4; or his word, and the breath of his lips, mean the same thing: see also 2 Thessalonians 2:8.

Ver. 6. By the word of the Lord were the heavens made, as in Genesis 1. By the Word the christian fathers, Basil and Theodoret, understand Christ, the uncreated Word. This ever-living Word, as in all the Jewish Targums, is the glorious Person who inspired the prophets, reproved kings, and expostulated with Jonah: the Word of the Lord, made flesh for man. By the breath, they understand the Spirit of the Lord, which moved on the waters. See on Proverbs 8:22. Isaiah 49. and 63.

6. Word of the Lord— “Word” is often a generic term for the total revelation of God, but here for the creative fiat. Genesis 1. God’s word is the representative of himself, the expression of his will. “The Scriptures distinguish between the will and the word of God. He was not content with willing, but he said, ‘Let there be light.’ Thus without the Word was not any thing made that was made,” (John 1:3.)—Girdlestone. Host—The word signifies, multitude, army, the stars, (Isaiah 34:4,) angels, (Psalm 103:21,) but here it means celestial bodies. Breath of his mouth—Same as energy of his word. “Breath,” here, is the same word as spirit, “the spirit of God,” (Genesis 1:2,) where it means, probably, some symbol of God, as the shekinah, the sign of his immediate presence.

V. 7. Store-houses-Either in the clouds, or in the bowels of the earth.

Verse 7. He gathereth the waters of the sea together] He separated the water from the earth and, while the latter was collected into continents, islands, mountains, hills, and valleys, the former was collected into one place, and called seas; and by his all-controlling power and providence the waters have been retained in their place, so that they have not returned to drown the earth: and he has so adapted the solar and lunar influence exerted on the waters, that the tides are only raised to certain heights, so that they cannot overflow the shores, nor become dissipated in the atmospheric regions. In this one economy there is a whole circle of science. The quantity of matter in the sun, moon, and in the earth, are all adjusted to each other in this astonishing provision: the course of the moon, and the diurnal and annual revolutions of the earth, are all concerned here; and so concerned, that it requires some of the nicest of the Newtonian calculations to ascertain the laws by which the whole is affected.

Verse 7. He gathereth the waters — Or, gathered, for he seems to speak of the first creation when this was done, Genesis 1. Or, he alludes to the passage of the Israelites through the Red sea, when the waters were as a wall unto them on the right hand and on the left. As a heap — By which expression he leads our thoughts to that great work of God by which the sea, which is specifically lighter than the earth, and by the common laws of gravitation, should rise above and overflow it, is yet kept within proper bounds; which is often mentioned in Scripture as an immediate effect of God’s overruling power and providence. To this may be added that the adjusting the proportion of the tides, so that they rise no higher to the prejudice of the lower grounds, is another remarkable instance of God’s especial providence. He layeth up the depth in store-houses — That is, either in the clouds, or in the bowels of the earth, whence he can draw them forth when he sees fit. Dr. Waterland renders this clause, He layeth them up in the store-houses of the deep.

7. Gathereth the waters—This verse is a rehearsal of Genesis 1:9. Heap—The allusion is to Exodus 15:8. It is still a wonder that the ocean is confined to its bed.

Verse 8. Let all the earth fear the Lord] He who has thus bound, can unloose; he who has created, can destroy. He has promised life and prosperity only to the godly; let the ungodly stand in awe of him.

Verses 8, 9. Let the earth fear the Lord — All the people of the earth, as the next clause expounds this; not only Jews, but also Gentiles, who equally enjoy the benefit of this great and glorious work of God. For he spake, and it was done — The work mentioned verses 6, 7. He commanded, and it stood fast — Hebrew dm[y, jagnamad, it stood forth, as a servant at his master’s command, prepared to do his will, and to execute his pleasure.

Verses 8, 9. Let the earth fear the Lord — All the people of the earth, as the next clause expounds this; not only Jews, but also Gentiles, who equally enjoy the benefit of this great and glorious work of God. For he spake, and it was done — The work mentioned verses 6, 7. He commanded, and it stood fast — Hebrew dm[y, jagnamad, it stood forth, as a servant at his master’s command, prepared to do his will, and to execute his pleasure.

9. Nothing can exceed the sublimity of this description, which literally reads, “He spoke and it existed, he commanded and it stood.” See ver. 6. Compare the history in Genesis 1.

V. 10. The Lord-Thus he passes from the work of creation, to the works of providence, and from the instances of his power, in senseless and irrational creatures, to his power in over-ruling the thoughts and wills, and actions of men, whether single or united.

Verse 10. The counsel of the heathen to naught] This appears to be similar to what is mentioned in the second Psalm; the useless attempts of the Gentiles to prevent the extension of the kingdom of Christ in the earth: and it may refer to similar attempts of ungodly nations or men to prevent the promulgation of the Gospel, and the universal dissemination of truth in the world.

Verses 10, 11. The Lord bringeth the counsel of the heathen, or, of the nations to naught — Though nations combine themselves and their counsels together, yet he defeats them when he pleases. Thus he passes from the work of creation to the works of providence, and from the instances of his power, in senseless and irrational creatures, to his power in overruling the thoughts, and wills, and actions of men, whether single or united. The counsel of the Lord standeth for ever — All his purposes and designs, and especially those which concern his chosen people, of whom he speaks in the next verse, are always successful and irresistible.

10. Counsel of the heathen—From God’s dominion over all worlds, the author descends to his government of nations. His power in nature is pledged to the defence of his people and the punishment of wicked nations. Here is the ground of true faith. The counsel and devices of the heathen are antecedent to all active hostility, and hence primarily dreaded. To naught—Maketh void, defeateth.

V. 11. The Counsel-All his purposes and designs are always successful.

Verse 11. The counsel of the Lord] What he has determined shall be done. He determined to make a world, and he made it; to create man, and he created him. He determined that at a certain period God should be manifested in the flesh, and it was so; that he should taste death for every man, and he did so; that his Gospel should be preached in all the world; and behold it has already nearly overrun the whole earth. All his other counsels and thoughts, which refer to the future, shall be accomplished in their times.

Verses 10, 11. The Lord bringeth the counsel of the heathen, or, of the nations to naught — Though nations combine themselves and their counsels together, yet he defeats them when he pleases. Thus he passes from the work of creation to the works of providence, and from the instances of his power, in senseless and irrational creatures, to his power in overruling the thoughts, and wills, and actions of men, whether single or united. The counsel of the Lord standeth for ever — All his purposes and designs, and especially those which concern his chosen people, of whom he speaks in the next verse, are always successful and irresistible.

11. Counsel of the Lord—This stands opposed to the “counsel of the heathen,” and his thoughts to their “devices.” Verse 10. For ever— Hebrew, to eternity. The word here applies to God’s “thoughts,” that is, his plans, purposes; in Psalm 40:11, to his mercy and truth; in Psalm 85:5, to his wrath; in Psalm 102:24, to his existence; in Psalm 145:13, to his dominion. In all such cases the subject determines the sense of unlimited duration. In the Hebrew it reads “to generation and generation,” a periphrasis for unlimited time.

Verse 12. Blessed is the nation] O how happy is that nation which has hwhy Jehovah for its אלהים Elohim; the self-existent and eternal Lord for its covenant God; one who should unite himself to it by connections and ties the most powerful and endearing! The word אלהים Elohim, which we translate GOD, refers to that economy in which God is manifested in the flesh.

The people whom he hath chosen] The Jews, who were elected to be his heritage, whom he preserved as such for two thousand years, and whom he has reprobated because of their unbelief and rebellion, and elected the Gentiles in their place.

Verse 12. Blessed is the nation, &c. — Seeing the Lord is so great and glorious in wisdom, and power, and goodness, as has been just observed; inasmuch as they must needs be very miserable who are either strangers or enemies to him; so thrice happy are the people of Israel, who, though they be despised by the Gentiles, are chosen by this almighty God to be his peculiar portion, friends and servants.

12. Blessed is the nation—It is happy and safe surrounded by such power for defence, and wisdom to defeat the cunning of crafty men.

V. 13. All men-Although he hath a relation to Israel, yet he hath a general care over all mankind, all whose hearts and ways he observes.

Verse 13. The Lord looketh from heaven] This and the following verse seem to refer to God’s providence. He sees all that is done in the earth, and his eye is on all the children of men.

Verses 13-15. He beholdeth all the sons of men — Although he had a special relation to Israel, yet he hath a general care over all mankind, all whose hearts and ways he observes. He fashioneth their hearts alike — µbl djy rxyh, hajotzer jachad lib-bam, It is he that formed their hearts, one and all, and consequently must know what are their thoughts and intentions: or, in the present tense, as our version renders it, He formeth, and so it refers to the works of God’s providence; and the psalmist having said that God sees and observes all men, now adds, that he rules and governs them; yea, even their hearts, which are most unmanageable, he disposes and inclines according to the counsel of his will. Alike, or, equally, one as well as another; whether they be Jews or Gentiles, bond or free, princes or peasants; all are alike subject to his jurisdiction. He considereth all their works — Both outward and inward, all the workings of their minds and actions, and all their endeavours and actions. How great then “must be the advantage of living in the favour, and under the protection, of this great Being, who, from the watch-tower of his eternal throne, beholdeth, directeth, and controlleth, at pleasure, not only the actions and the words, but the very thoughts and imaginations of all the inhabitants of the earth!” — Horne.

13-15. The psalmist reiterates the personal and minute inspection of the hearts of all men, to show that this knowledge will make a sure pathway for infinite power to execute eternal justice. He fashioneth their hearts alike—The Hebrew yahhad, translated “alike,” and usually translated together, here means, wholly, altogether. The idea is, that the creation and endowment of man’s heart—his intellective, moral, and psychical being—is wholly, or altogether, God’s work. The Septuagint renders it monav, alone, and the Vulgate, sigillatim, individually, every one of them. The argument requires this sense. God alone made the heart, and he alone perfectly understands all its workings. The passage is parallel to Psalm 94:9, 10.

Verses 13-15. He beholdeth all the sons of men — Although he had a special relation to Israel, yet he hath a general care over all mankind, all whose hearts and ways he observes. He fashioneth their hearts alike — µbl djy rxyh, hajotzer jachad lib-bam, It is he that formed their hearts, one and all, and consequently must know what are their thoughts and intentions: or, in the present tense, as our version renders it, He formeth, and so it refers to the works of God’s providence; and the psalmist having said that God sees and observes all men, now adds, that he rules and governs them; yea, even their hearts, which are most unmanageable, he disposes and inclines according to the counsel of his will. Alike, or, equally, one as well as another; whether they be Jews or Gentiles, bond or free, princes or peasants; all are alike subject to his jurisdiction. He considereth all their works — Both outward and inward, all the workings of their minds and actions, and all their endeavours and actions. How great then “must be the advantage of living in the favour, and under the protection, of this great Being, who, from the watch-tower of his eternal throne, beholdeth, directeth, and controlleth, at pleasure, not only the actions and the words, but the very thoughts and imaginations of all the inhabitants of the earth!” — Horne.

13-15. The psalmist reiterates the personal and minute inspection of the hearts of all men, to show that this knowledge will make a sure pathway for infinite power to execute eternal justice. He fashioneth their hearts alike—The Hebrew yahhad, translated “alike,” and usually translated together, here means, wholly, altogether. The idea is, that the creation and endowment of man’s heart—his intellective, moral, and psychical being—is wholly, or altogether, God’s work. The Septuagint renders it monav, alone, and the Vulgate, sigillatim, individually, every one of them. The argument requires this sense. God alone made the heart, and he alone perfectly understands all its workings. The passage is parallel to Psalm 94:9, 10.

V. 15. Fashioneth-Having said that God sees and observes all men, he now adds, that he rules and governs them; yea, even the hearts which are most unmanageable, he disposes and inclines according to the counsel of his will. Alike-Or, equally, one as well as another: whether they be Jews or Gentiles, princes or peasants; all are alike subject to his jurisdiction. Their works-Both outward and inward, all the workings of their minds and actions, and all their endeavours and actions.

Verse 15. He fashioneth their hearts alike] He forms their hearts in unity; he has formed them alike; they are all the works of his hands: and he has formed them with the same powers, faculties, passions, &c.; body and spirit having the same essential properties in every human being.

Verses 13-15. He beholdeth all the sons of men — Although he had a special relation to Israel, yet he hath a general care over all mankind, all whose hearts and ways he observes. He fashioneth their hearts alike — µbl djy rxyh, hajotzer jachad lib-bam, It is he that formed their hearts, one and all, and consequently must know what are their thoughts and intentions: or, in the present tense, as our version renders it, He formeth, and so it refers to the works of God’s providence; and the psalmist having said that God sees and observes all men, now adds, that he rules and governs them; yea, even their hearts, which are most unmanageable, he disposes and inclines according to the counsel of his will. Alike, or, equally, one as well as another; whether they be Jews or Gentiles, bond or free, princes or peasants; all are alike subject to his jurisdiction. He considereth all their works — Both outward and inward, all the workings of their minds and actions, and all their endeavours and actions. How great then “must be the advantage of living in the favour, and under the protection, of this great Being, who, from the watch-tower of his eternal throne, beholdeth, directeth, and controlleth, at pleasure, not only the actions and the words, but the very thoughts and imaginations of all the inhabitants of the earth!” — Horne.

13-15. The psalmist reiterates the personal and minute inspection of the hearts of all men, to show that this knowledge will make a sure pathway for infinite power to execute eternal justice. He fashioneth their hearts alike—The Hebrew yahhad, translated “alike,” and usually translated together, here means, wholly, altogether. The idea is, that the creation and endowment of man’s heart—his intellective, moral, and psychical being—is wholly, or altogether, God’s work. The Septuagint renders it monav, alone, and the Vulgate, sigillatim, individually, every one of them. The argument requires this sense. God alone made the heart, and he alone perfectly understands all its workings. The passage is parallel to Psalm 94:9, 10.

V. 16. No king-He instances in these, as the most uncontrollable persons in the world, and most confident of themselves. By which he strongly proves his general proposition, of God’s powerful providence over all men. By an host-But only by God’s providence, who disposes of victory and success, as he pleases, and that frequently to the weakest side.

Verse 16. There is no king saved by the multitude of a host] Even in the midst of the most powerful and numerous army, no king is in safety unless he have God’s protection. A king is but a man, and may as easily lose his life as one of his common soldiers.

A mighty man is not delivered by much strength.] There are times in which his might can be of no avail to him: and unless the mighty, the wise, the honorable, &c., have the protection of God, there is no time in which their might may not be turned into weakness, their wisdom into folly, and their dignity into disgrace.

Verses 16, 17. No king is saved by the multitude of a host — But only by God’s providence, who disposeth of victory and success as he pleaseth, and that frequently to the weakest side. He instances in kings and mighty men, as the most uncontrollable persons in the world, and most confident of themselves. By which he strongly proves his general proposition of God’s powerful providence over all men. A horse is a vain thing for safety — Though he be strong, Job 39:19, &c.; and fit for battle, Proverbs 21:31; or, for flight, if need requires. This is put for all warlike provisions, of which horses were, and are, a very considerable part. The word rqv, sheker, here translated a vain thing, properly means a lie, signifying that it promises the help and safety which it cannot give. Neither shall he deliver any by his great strength — The expressions being the same, the meaning is also the same in this and the preceding verse. After having particularized the stout man, and the horse, that is to say, the infantry and the cavalry, the strength and the swiftness of an army; and said, that neither of them could save a king; he repeats again, what he had said before in general, implying that no number of forces could do it. He then points out, in the next verses, where is the true defence and the only sure dependance of man.

16, 17. Are a corollary of the foregoing. The allusion to kings, great armies, mighty men, and the horse, which in those times was not used by the Hebrews, and generally not by the other nations except for war purposes. indicate that the occasion of the psalm was one of great deliverance from foreign war. See introduction. Multitude of a host— Greatness of an army. The ancients relied much on numbers in an army, modern nations rely on tact and discipline. Mighty man—A hero; the word, as applied to a warrior, implies great strength and valour.

V. 17. An horse-Though he be strong and fit for battle, or for flight, if need requires. And so this is put for all warlike provisions. Vain things-Heb. a lie; because it promises that help and safety which it cannot give.

Verse 17. A horse is a vain thing for safety] Even the horse, with all his fleetness, is no sure means of escape from danger: the lion or the tiger can overtake him or he may stumble, fall, and destroy his rider.

Verses 16, 17. No king is saved by the multitude of a host — But only by God’s providence, who disposeth of victory and success as he pleaseth, and that frequently to the weakest side. He instances in kings and mighty men, as the most uncontrollable persons in the world, and most confident of themselves. By which he strongly proves his general proposition of God’s powerful providence over all men. A horse is a vain thing for safety — Though he be strong, Job 39:19, &c.; and fit for battle, Proverbs 21:31; or, for flight, if need requires. This is put for all warlike provisions, of which horses were, and are, a very considerable part. The word rqv, sheker, here translated a vain thing, properly means a lie, signifying that it promises the help and safety which it cannot give. Neither shall he deliver any by his great strength — The expressions being the same, the meaning is also the same in this and the preceding verse. After having particularized the stout man, and the horse, that is to say, the infantry and the cavalry, the strength and the swiftness of an army; and said, that neither of them could save a king; he repeats again, what he had said before in general, implying that no number of forces could do it. He then points out, in the next verses, where is the true defence and the only sure dependance of man.

17. A horse—The most formidable and fleet of all war animals west of the Indus.

V. 18. The eye-Whosoever therefore would have safety, must expect it only from the watchful eye, and almighty hand of God. That fear-These are the chief objects of his care and favour. Hope-That place their hope and trust, and happiness, not in any creature, but only in God, and in his mercy and blessings.

Verse 18. Behold, the eye of the Lord] Though all the above are unavailing, yet here is one thing that can never fail; “the eye of the Lord”— the watchful providence of the Most High, “is upon them that fear him, upon them that hope in his mercy.”

Verses 18, 19. Behold the eye of the Lord, &c. — Whosoever therefore would have safety must expect it only from the watchful eye and almighty hand of God. Is upon them that fear him — These are the chief objects of his care and favour. Upon them that hope in his mercy — That place their hope, and trust, and happiness, not in any creature, but only in God and in his mercy and blessings. To deliver their soul from death — That is, their life, when he sees it to be expedient for them: for sometimes it is better for them to die than to live, as both good and bad men have declared; and when it is so, it is known to God, but not to us. And therefore the constant accomplishment of this and the like promises, in a literal sense, is not to be expected nor simply desired, except with submission to God’s wise and gracious will.

18, 19. If no enlargement or concentration of human forces can be trusted for victory and safety, yet there is one resource unfailing—the God of hosts, the God of battles, Jehovah, the covenant God. The eye of the Lord—Denoting his perfect knowledge and personal care of those who trust him. Death… famine—The connexion would suggest “death,” here, as the effect of war, and this, with “famine,” have been the dreaded scourges of the nations in all ages.

Verse 19. To deliver their soul frown death] To watch over and protect them in all sudden dangers and emergencies, so that they shall not lose their LIVES by any accident.

And to keep them alive in famine.] Not only prevent sudden death by an instantaneous interposition of my power, but keep them from a lingering death, by extraordinary supplies granted them in an extraordinary manner; because I am all in all, and all everywhere.

Verses 18, 19. Behold the eye of the Lord, &c. — Whosoever therefore would have safety must expect it only from the watchful eye and almighty hand of God. Is upon them that fear him — These are the chief objects of his care and favour. Upon them that hope in his mercy — That place their hope, and trust, and happiness, not in any creature, but only in God and in his mercy and blessings. To deliver their soul from death — That is, their life, when he sees it to be expedient for them: for sometimes it is better for them to die than to live, as both good and bad men have declared; and when it is so, it is known to God, but not to us. And therefore the constant accomplishment of this and the like promises, in a literal sense, is not to be expected nor simply desired, except with submission to God’s wise and gracious will.

18, 19. If no enlargement or concentration of human forces can be trusted for victory and safety, yet there is one resource unfailing—the God of hosts, the God of battles, Jehovah, the covenant God. The eye of the Lord—Denoting his perfect knowledge and personal care of those who trust him. Death… famine—The connexion would suggest “death,” here, as the effect of war, and this, with “famine,” have been the dreaded scourges of the nations in all ages.

Verse 20. Our soul waiteth] Our whole life is employed in this blessed work; we trust in nothing but him; neither in multitudes of armed men, nor in natural strength, nor in the fleetest animals, nor in any thing human: we trust in Him alone “who is our help and our shield.”

Verses 20-22. He is our help — The help of his true Israel, to whom he hath made many promises and glorious discoveries of his goodness. For our heart shall rejoice in him — Or, therefore it shall rejoice, for this seems to have been an inference, either from the foregoing or following sentence.

20-22. From the retrospections already given the psalmist renews the national profession of trust in Jehovah as their only protector, and of joyful fealty to his holy name. The last verse may be taken either as a petition, or a declaration that mercy shall abide upon Israel because of their trust in God.

Verse 21. For our heart shall rejoice in him] Here is the fruit of our confidence: our souls are always happy, because we have taken God for our portion.

Verses 20-22. He is our help — The help of his true Israel, to whom he hath made many promises and glorious discoveries of his goodness. For our heart shall rejoice in him — Or, therefore it shall rejoice, for this seems to have been an inference, either from the foregoing or following sentence.

20-22. From the retrospections already given the psalmist renews the national profession of trust in Jehovah as their only protector, and of joyful fealty to his holy name. The last verse may be taken either as a petition, or a declaration that mercy shall abide upon Israel because of their trust in God.

Verse 22. Let thy mercy, O Lord, be upon us] We cannot abide in this state unless upheld by thee; and, as we disclaim all merit, we seek for a continuance of thy mercy, and this we cannot expect but in a continual dependence on thee. “Let thy mercy, O Lord be upon us, according as we hope in thee.”

Verses 20-22. He is our help — The help of his true Israel, to whom he hath made many promises and glorious discoveries of his goodness. For our heart shall rejoice in him — Or, therefore it shall rejoice, for this seems to have been an inference, either from the foregoing or following sentence.

20-22. From the retrospections already given the psalmist renews the national profession of trust in Jehovah as their only protector, and of joyful fealty to his holy name. The last verse may be taken either as a petition, or a declaration that mercy shall abide upon Israel because of their trust in God.