Psalm 33:17 Komentář

This is a psalm of praise; it is probable that David was the penman of it, but we are not told so, because God would have us look above the penmen of sacred writ, to that blessed Spirit that moved and guided them. The psalmist, in this psalm, I. Calls upon the righteous to praise God (Psa 33:1-3). II. Furnishes us with matter for praise. We must praise God, 1. For his justice, goodness, and truth, appearing in his word, and in all his works (Psa 33:4, Psa 33:5). 2. For his power appearing in the work of creation (Psa 33:6-9). 3. For the sovereignty of his providence in the government of the world (Psa 33:10, Psa 33:11) and again (Psa 33:13-17). 4. For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (Psa 33:12) and again (Psa 33:18-22). We need not be at a loss for proper thoughts in singing this psalm, which so naturally expresses the pious affections of a devout soul towards God.

INTRODUCTION TO PSALM 33 Though this psalm has no title to it, it seems to be a psalm of David, from the style and matter of it; and indeed begins with the same words with which the preceding psalm is ended. Theodoret is of opinion it was written by David as a prophecy concerning Hezekiah, as a song to be sung by the people after the destruction of the Assyrian army.

A horse is a vain thing for safety,.... Though it is prepared for the day of battle, and is a very warlike creature, and of great service in war, yet safety only is of the Lord, Pro 21:31; this is put for all kinds of military preparations which men are apt to trust in, but should not, for they are "a lie" (i), as the horse is here said to be; that is, deceives and disappoints when trusted to; in like manner the olive is said "to lie", Hab 3:17; when hope of fruit from it is disappointed; so "fundus mendax" in Horace (k); neither shall he deliver any by his great strength; in the time of battle; either by fighting for him, or fleeing with him. (i) "mendacium", Pagninus, Montanus; "fallax", V. L. (k) Epod. l. 1. Ode 16. ver. 45. Carmin. l. 3. Ode 1. v. 30. "Spem mentita seges", ib. Epist. l. 1. ep. 7. v. 87.

"A horse is a deceitful thing for safety:" he is deceived, who thinks either that through men he gains salvation received among men, or that by the impetuosity of his own courage he is defended from destruction. "In the abundance of his strength shall he not be saved" [Psalm 33:17].

You will not be safe any more than the man who trusted in his own horse, of whom it was sung, “He cast the horse and its rider into the sea.” The horse failed to save him. And so even if you are a giant in courage you are not safe in your own strength.

"The king is not saved." Above, the Psalmist showed the dignity of the saints from the certainty of divine judgment, by which he intends to prove the dignity of the saints. Now in this part he shows the vanity of human prosperity. And concerning this he does two things. First, he shows that no temporal power can lead men to the salvation of the just. Second, he shows that this is accomplished by the mercy of God, at "Behold, the eyes of the Lord." He says therefore, "The king is not saved." But because secular power is threefold -- one consisting in the multitude of subjects, another in bodily strength, and another in exterior riches -- he therefore shows that none of these can lead to salvation. First, concerning the first power, which is royal; and therefore he says, "The king is not saved by his great power." Jerome has, "By a multitude," and so on. Ps. 145: "Do not put your trust in princes, in the children of men, in whom there is no salvation." Rather, if they sometimes have salvation, it is through God: Ps. 143: "Who gives salvation to kings." Second, he shows that salvation is not in bodily strength; hence he says, "And the giant shall not be saved by his great strength," that is, by his might: Bar. 3: "There were the giants, those renowned ones, who from the beginning," and so on. Third, that it is not in riches. And he mentions two supporting things: namely, the horse and abundance of possessions. As to the first he says, "The horse is deceptive," and so on, that is, however good a horse he has, still he cannot be saved bodily or spiritually: Prov. 21: "The horse is prepared for the day of battle, but the Lord gives salvation." As to the second he says, "And in the abundance of his strength he shall not be saved," that is, of exterior possessions: Prov. 11: "He who trusts in his riches shall fall": Is. 31: "Woe to those who go down to Egypt for help, trusting in horses." Mystically, morally, and allegorically this is expounded to mean that a man is not saved by his own power, whatever good he may possess. For there is a threefold good by which one might seem able to attain salvation. The first is authority; and as to this he says, "The king is not saved by his great power." If indeed he is powerful enough to rule others, this is not by his own power, but he has it from God. The second is constancy; and this he does not have by his own power; hence he says, "And the giant shall not be saved by his great strength." The third is good bodily disposition and fortitude; hence he says, "The horse is deceptive," namely, a strong and robust body is deceptive. Or, universally, "In the abundance of his strength," that is, wherever he has aptitude for good, "he is not saved" unless God grants him salvation: Ps. 29: "In my abundance I said, I shall never be moved. You turned away," and so on. This is what is said in Jer. 9: "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches."

A call to lively and joyous praise to God for His glorious attributes and works, as displayed in creation, and His general and special providence, in view of which, the Psalmist, for all the pious, professes trust and joy and invokes God's mercy. (Psa. 33:1-22) The sentiment falls in with Psa 32:11 (compare Co1 14:15). The instruments (Psa 92:3; Psa 144:9) do not exclude the voice.

On the war horse (compare Job 39:19-25). a vain thing--a lie, which deceives us.