16 There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.
For I will not trust in my bow, neither shall my sword save me. But thou hast saved us from our enemies, and hast put them to shame that hated us.
With him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah. After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he himself laid siege against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying,
And there came out against them Zerah the Ethiopian with an host of a thousand thousand, and three hundred chariots; and came unto Mareshah. Then Asa went out against him, and they set the battle in array in the valley of Zephathah at Mareshah. And Asa cried unto the LORD his God, and said, LORD, it is nothing with thee to help, whether with many, or with them that have no power: help us, O LORD our God; for we rest on thee, and in thy name we go against this multitude. O LORD, thou art our God; let no man prevail against thee. So the LORD smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. And Asa and the people that were with him pursued them unto Gerar: and the Ethiopians were overthrown, that they could not recover themselves; for they were destroyed before the LORD, and before his host; and they carried away very much spoil.
And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country. And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD. And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians an hundred thousand footmen in one day.
And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. And the Egyptians shall know that I am the LORD, when I have gotten me honor upon Pharaoh, upon his chariots, and upon his horsemen.
And Ishbibenob, which was of the sons of the giant, the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David. But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant. And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver's beam. And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant. And when he defied Israel, Jonathan the son of Shimeah the brother of David slew him. These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants.
Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied. This day will the LORD deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcasses of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel. And all this assembly shall know that the LORD saveth not with sword and spear: for the battle is the LORD's, and he will give you into our hands. And it came to pass, when the Philistine arose, and came, and drew nigh to meet David, that David hastened, and ran toward the army to meet the Philistine. And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth.
Then said Jonathan, Behold, we will pass over unto these men, and we will discover ourselves unto them. If they say thus unto us, Tarry until we come to you; then we will stand still in our place, and will not go up unto them. But if they say thus, Come up unto us; then we will go up: for the LORD hath delivered them into our hand: and this shall be a sign unto us. And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the holes where they had hid themselves. And the men of the garrison answered Jonathan and his armourbearer, and said, Come up to us, and we will show you a thing. And Jonathan said unto his armourbearer, Come up after me: for the LORD hath delivered them into the hand of Israel. And Jonathan climbed up upon his hands and upon his feet, and his armourbearer after him: and they fell before Jonathan; and his armourbearer slew after him. And that first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow. And there was trembling in the host, in the field, and among all the people: the garrison, and the spoilers, they also trembled, and the earth quaked: so it was a very great trembling. And the watchmen of Saul in Gibeah of Benjamin looked; and, behold, the multitude melted away, and they went on beating down one another.
And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude. And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along. And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host. And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian. And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the LORD, and of Gideon. So Gideon, and the hundred men that were with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands. And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the LORD, and of Gideon. And they stood every man in his place round about the camp; and all the host ran, and cried, and fled. And the three hundred blew the trumpets, and the LORD set every man's sword against his fellow, even throughout all the host: and the host fled to Bethshittah in Zererath, and to the border of Abelmeholah, unto Tabbath. And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites. And Gideon sent messengers throughout all mount Ephraim, saying, come down against the Midianites, and take before them the waters unto Bethbarah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters unto Bethbarah and Jordan. And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.
And they went out, they and all their hosts with them, much people, even as the sand that is upon the sea shore in multitude, with horses and chariots very many. And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel. And the LORD said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire. So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them. And the LORD delivered them into the hand of Israel, who smote them, and chased them unto great Zidon, and unto Misrephothmaim, and unto the valley of Mizpeh eastward; and they smote them, until they left them none remaining.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 33
Commentary on Psalms 33 Keil & Delitzsch Commentary
Praise of the Ruler of the World as Being the Defender of His People
The Davidic Maskמl, Psalms 32:1-11, is followed by an anonymous congregational song of a hymnic character, which begins just like the former closes. It owes its composition apparently to some deliverance of the nation from heathen oppression, which had resulted from God's interposition and without war. Moreover it exhibits no trace of dependence upon earlier models, such as might compel us to assign a late date to it; the time of Jeremiah, for instance, which Hitzig adopts. The structure is symmetrical. Between the two hexastichs, Psalms 33:1, Psalms 33:20, the materia laudis is set forth in eight tetrastichs.
The call contained in this hexastich is addressed to the righteous and upright, who earnestly seek to live a godly and God-pleasing life, and the sole determining rule of whose conduct is the will and good pleasure of God. These alone know God, whose true nature finds in them a clear mirror; so on their part they are joyfully to confess what they possess in Him. For it is their duty, and at the same time their honour, to praise him, and make their boast in Him. נאוה is the feminine of the adjective נאוה (formed out of נאוי ), as in Psalms 147:1, cf. Proverbs 19:10. On כּנּור (lxx κιθάρα, κινύρα ) and נבל (lxx ψαλτήριον, νάβλα, ναῦλα , etc.) vid., Introduction §II. נבל is the name given to the harp or lyre on account of its resemblance to a skin bottle or flash (root נב , to swell, to be distended), and נבל עשׂור , “harp of the decade,”' is the ten-stringed harp, which is also called absolutely עשׂור , and distinguished from the customary נבל , in Psalms 92:4. By a comparison of the asyndeton expressions in Psalms 35:14, Jeremiah 11:19, Aben-Ezra understands by נבל עשור two instruments, contrary to the tenour of the words. Gecatilia, whom he controverts, is only so far in error as that he refers the ten to holes ( נקבים ) instead of to strings. The בּ is Beth instrum ., just like the expression κιθαρίζειν ἐν κιθάραις , Revelation 14:2. A “new song” is one which, in consequence of some new mighty deeds of God, comes from a new impulse of gratitude in the heart, Psalms 40:4, and frequently in the Psalms, Isaiah 42:10, Judith 6:13, Revelation 5:9. In היטיבוּ the notions of scite and strenue, suaviter and naviter , blend. With בּתרוּעה , referring back to רננו , the call to praise forms, as it were, a circle as it closes.
Now beings the body of the song. The summons to praise God is supported (1) by a setting forth of His praiseworthiness
(Note: We have adopted the word “praiseworthiness” for the sake of conciseness of expression, in order to avoid an awkward periphrasis, in the sense of being worthy to be praised. - Tr.)
( a ) as the God of revelation in the kingdom of Grace. His word is ישׂר , upright in intention, and, without becoming in any way whatever untrue to itself, straightway fulfilling itself. His every act is an act in אמוּנה , truth, which verifies the truth of His word, and one which accomplishes itself. On אהב , equivalent to אהב הוּא , vid., Psalms 7:10; Psalms 22:29. צדקה is righteousness as conduct; משׁפּט is right as a rule of judgment and a state or condition. חסד is an accusative, as in Psalms 119:64 : misericordia Domini plena est terra (the introit for Misercordias Sunday or the second Sunday after Easter).
God's praiseworthiness ( b ) as the Creator of the world in the kingdom of Nature. Jahve's דּבר is His almighty “Let there be;” and רוח פּיו (inasmuch as the breath is here regarded as the material of which the word is formed and the bearer of the word) is the command, or in general, the operation of His commanding omnipotence (Job 15:30, cf. Job 4:9; Isaiah 34:16, cf. Psalms 11:4). The heavens above and the waters beneath stand side by side as miracles of creation. The display of His power in the waters of the sea consists in His having confined them within fixed bounds and keeping them within these. נד is a pile, i.e., a piled up heap (Arabic nadd ), and more especially an inference to harvest: like such a heap do the convex waters of the sea, being firmly held together, rise above the level of the continents. The expression is like that in Joshua 3:13, Joshua 3:15, cf. Exodus 15:8; although there the reference is to a miracle occurring in the course of history, and in this passage to a miracle of creation. כּנס refers to the heap itself, not to the walls of the storehouses as holding together. This latter figure is not introduced until Psalms 33:7 : the bed of the sea and those of the rivers are, as it were, אוצרות , treasuries or storehouses, in which God has deposited the deep, foaming waves or surging mass of waters. The inhabitants ( ישׁבי , not יושׁבי ) of the earth have cause to fear God who is thus omnipotent ( מן , in the sense of falling back from in terror); for He need only speak the word and that which He wills comes into being out of nothing, as we see from the hexaëmeron or history of Creation, but which is also confirmed in human history (Lamentations 3:37). He need only command and it stands forth like an obedient servant, that appears in all haste at the call of his lord, Psalms 119:91.
His praiseworthiness ( c ) as the irresistible Ruler in the history of men. Since in 2 Samuel 15:34; 2 Samuel 17:14, and frequently, הפר עצה is a common phrase, therefore heepiyr as in Psalms 89:34, Ezekiel 17:19, is equivalent to הפר (Ges. §67, rem. 9). The perfects are not used in the abstract, but of that which has been experienced most recently, since the “new song” presupposes new matter. With Psalms 33:11 compare Proverbs 19:21. The עצת of God is the unity of the “thoughts of His heart,” i.e., of the ideas, which form the inmost part, the ultimate motives of everything that takes place. The whole history of the world is the uninterrupted carrying out of a divine plan of salvation, the primary object of which is His people, but in and with these are included humanity at large.
Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deuteronomy 33:29. The theme in Psalms 33:12 is proved in Psalms 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people. Then in Psalms 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zechariah 12:1, cf. Proverbs 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed. Hupfeld takes יחד as an equalisation ( pariter ac ) of the two appositions; but then it ought to be וּמבין (cf. Psalms 49:3, Psalms 49:11). The lxx correctly renders it καταμόνας , singillatim . It is also needless to translate it, as Hupfeld does: He who formed, qui finxit ; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way. God is the Father of spirits, Hebrews 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation. Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory ( תּשׁוּעה , cf. ישׁוּעה , Psalms 21:2) the war-horse is שׁקר , i.e., a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape ( ימלּט ) . “The horse,” says Solomon in Proverbs 21:31, “is equipped for the day of battle, but התּשׁוּעה לה , Jahve's is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psalms 33:18. say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy ( למיחלים ). In Psalms 33:19, the object, לחסדּו , is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine. Psalms 20:8 is very similar; but the one passage sounds as independent as the other.
Accordingly, in this closing hexastich, the church acknowledges Him as its help, its shield, and its source of joy. Besides the passage before us, חכּה occurs in only one other instance in the Psalter, viz., Psalms 106:13. This word, which belongs to the group of words signifying hoping and waiting, is perhaps from the root חך (Arab. ḥk' , ḥkâ , firmiter constringere sc. nodum ), to be firm, compact, like קוּה from קוה , to pull tight or fast, cf. the German harren (to wait) and hart (hard, compact). In Psalms 33:20 we still hear the echo of the primary passage Deuteronomy 33:29 (cf. Deuteronomy 33:26). The emphasis, as in Psalms 115:9-11, rests upon הוּא , into which בּו , in Psalms 33:21, puts this thought, viz., He is the unlimited sphere, the inexhaustible matter, the perennial spring of our joy. The second כּי confirms this subjectively. His holy Name is His church's ground of faith, of love, and of hope; for from thence comes its salvation. It can boldly pray that the mercy of the Lord may be upon it, for it waits upon Him, and man's waiting or hoping and God's giving are reciprocally conditioned. This is the meaning of the כּאשׁר . God is true to His word. The Te Deum laudamus of Ambrose closes in the same way.