16The king is not saved by a mighty army;
         A warrior is not delivered by great strength.

17A horse is a false hope for victory;
         Nor does it deliver anyone by its great strength.

18Behold, the eye of the LORD is on those who fear Him,
         On those who hope for His lovingkindness,

19To deliver their soul from death
         And to keep them alive in famine.

20Our soul waits for the LORD;
         He is our help and our shield.

21For our heart rejoices in Him,
         Because we trust in His holy name.

22Let Your lovingkindness, O LORD, be upon us,
         According as we have hoped in You.

Parallel Verses

New American Standard Bible (©1995)
He who fashions the hearts of them all, He who understands all their works.

GOD'S WORD® Translation (©1995)
The one who formed their hearts understands everything they do.

King James Bible
He fashioneth their hearts alike; he considereth all their works.

Douay-Rheims Bible
He who hath made the hearts of every one of them: who understandeth all their works.

Darby Bible Translation
He who fashioneth the hearts of them all, who considereth all their works.

English Revised Version
He that fashioneth the hearts of them all, that considereth all their works.

Webster's Bible Translation
He fashioneth their hearts alike; he considereth all their works.

World English Bible
he who fashions all of their hearts; and he considers all of their works.

Young's Literal Translation
Who is forming their hearts together, Who is attending unto all their works.

Cross References

2 Chronicles 16:9 "For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. You have acted foolishly in this. Indeed, from now on you will surely have wars."

Job 10:8 'Your hands fashioned and made me altogether, And would You destroy me?

Job 34:21 "For His eyes are upon the ways of a man, And He sees all his steps.

Psalm 119:73 Your hands made me and fashioned me; Give me understanding, that I may learn Your commandments.

Jeremiah 32:19 great in counsel and mighty in deed, whose eyes are open to all the ways of the sons of men, giving to everyone according to his ways and according to the fruit of his deeds;

Commentary

Matthew Henry's Whole Bible Commentary

Verses 12-22

We are here taught to give to God the glory,

I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, v. 13, 14. Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and thing are naked and open before him. 2. Their hearts, as well as their times, are all in his hand: He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Ps. 139:1, 14. He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Prov. 27:19. He fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity. 4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, v. 16, 17. It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God. The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man, such as Goliath was, is not delivered by his much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man then glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength. (4.) The strength of a horse is nothing without God (v. 17): A horse is a vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses (Deu. 17:16), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians (2 Sa. 8:4); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.

II. We are to give God the glory of his special grace. In the midst of his acknowledgements of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless (v. 12): Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, Deu. 32:9. Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, v. 18, 19. God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa. 62:5. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. he shall keep them alive in famine; when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, v. 20. In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God's people have to him and which we ought to have in consideration of this. [1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, v. 20. We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God, hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name (v. 21), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, v. 21. Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, v. 22. Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, "Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us." If, in singing these verses, we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.

Calvin's Commentary

13. Jehovah looked down from heaven; he beheld the children of Adam. 14. From the dwelling-place of his throne he looked on all the inhabitants of the earth. 15. He who fashioned their hearts altogether, [680] who understandeth all their works. 16. A king is not saved for the multitude of his host, nor a giant delivered for the greatness of his strength. 17. A horse is a deceitful thing for safety, [681] and will not deliver by the greatness of his strength.

13. Jehovah looked down from heaven. The Psalmist still proceeds with the same doctrine, namely, that human affairs are not tossed hither and thither fortuitously, but that God secretly guides and directs all that we see taking place. Now he here commends God's inspection of all things, that we on our part may learn to behold, and to contemplate with the eye of faith, his invisible providence. There are, no doubt, evident proofs of it continually before our eyes; but the great majority of men, notwithstanding, see nothing of them, and, in their blindness, imagine that all things are under the conduct of a blind fortune. Nay, the more plenteously and abundantly that he sheds his goodness upon us, the less do we raise our thoughts to him, but preposterously settle them down immovably on the external circumstances which surround us. The prophet here rebukes this base conduct, because no greater affront can be offered to God than to shut him up in heaven in a state of idleness. This is the same as if he were to lie buried in a grave. What kind of life would God's life be, if he neither saw nor took care of any thing? Under the term throne, too, the sacred writer shows, from what is implied in it, what an absurd infatuation it is to divest God of thought and understanding. He gives us to understand by this word, that heaven is not a palace in which God remains idle and indulges in pleasures, as the Epicureans dream, but a royal court, from which he exercises his government over all parts of the world. If he has erected his throne, therefore, in the sanctuary of heaven, in order to govern the universe, it follows that he in no wise neglects the affairs of earth, but governs them with the highest reason and wisdom.

15. He who fashioned their hearts altogether. It appears that this is added for the express purpose of assuredly persuading believers, that, however the wicked might craftily, deceitfully, and by secret stratagems, attempt to withdraw themselves from God's sight, and hide themselves in caverns, yet his eyes would penetrate into their dark hiding-places. And the Psalmist argues from the very creation that God cannot but bring men's devices and doings into reckoning and judgment; because, though each man has intricate recesses concealed in his bosom, so that there is a wonderful diversity of different minds in this respect, and this great variety creates a most confounding obscurity; yet the eyes of God cannot be dazzled and darkened, so that he may not be a competent judge and take cognisance of his own work. By the adverb together, therefore, he does not mean that the hearts of men were formed at the same moment of time; but that all of them were fashioned even to one, and without a single exception; so that those manifest great folly who attempt to hide, or to withdraw the knowledge of their hearts from him who framed them. The discourse may also be understood as meaning, that men cannot, by the erring devices of their own thoughts, diminish the authority of God over them, so that he may not govern by his secret providence the events which seem to them to happen by chance. We see, indeed, he in forming their vain hopes, they despoil God of his power, and transfer it to the creatures, at one time to this object, and at another time to that, conceiving that they have no need of his aid, so long as they are furnished with outward means and helps to protect themselves.

It therefore follows, A king is not saved for the multitude of his host, etc By this the inspired writer means to teach us, that the safety of men's lives depends not upon their own strength, but upon the favor of God. He names particularly kings and giants rather than others; because, as they are not of the common class of men, but of a higher condition, they appear to themselves to be beyond the reach of all danger from darts, and if any adversity befall them, they promise themselves an easy deliverance from it. In short, intoxicated with a presumptuous confidence of their own strength, they scarcely think themselves mortal. They are still more hardened in this pride by the foolish admiration of the common people, who stand amazed at the greatness of their power. If, therefore, neither a king is saved by his troops, nor a giant by his strength, when they are exposed to danger, in vain do mankind neglect the providence of God, and look around them for human help. From this it follows, that the condition, both of the strong and the weak, is miserable, until they learn to rely on the protection of God.

17. A horse is a deceitful thing for safety. In this verse, the Psalmist, by the figure synecdoche under the name of horse, is to be understood as meaning any kind of help. The sense is, that in general those who conceive that their life is well protected by earthly means, are commonly disappointed at the very crisis of danger, and are miserably beguiled to their utter undoing, so that God therein clearly shows them their folly. It is true, that kings are not armed with the sword in vain, nor is the use of horses superfluous, nor are the treasures and resources which God furnishes to defend men's lives unnecessary, provided a right method of employing them be observed. But as the greater part of men the more they are surrounded with human defences, withdraw themselves the farther from God, and by a false imagination persuade themselves that they are in a haven safe from all disturbance, God acts most justly in disappointing this madness. This is the reason why his gifts often pass away without effect, because the world, by separating them from the giver, is also justly deprived of his blessing.

Footnotes:

[680] "C'est, sans en excepter un." -- Note, Fr. marg, "That is, without a single exception."

[681] "Hebrews est mensonge a salut." -- Fr. marg. "Hebrews is a lie for safety."

Links

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Bible Browser

Two Standpoints.
"By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth."-- Psalm xxxiii. 6. The work of the Holy Spirit that most concerns us is the renewing of the elect after the image of God. And this is not all. It even savors of selfishness and irreverence to make this so prominent, as tho it were His only work. The redeemed are not sanctified without Christ, who is made to them sanctification; hence the work of the Spirit must embrace the Incarnation of the Word …
Abraham Kuyper—The Work of the Holy Spirit

The Indwelling and Outgoing Works of God.
"And all the host of them by the breath of His mouth."--Psalm xxxiii. 6. The thorough and clear-headed theologians of the most flourishing periods of the Church used to distinguish between the indwelling and outgoing works of God. The same distinction exists to some extent in nature. The lion watching his prey differs widely from the lion resting among his whelps. See the blazing eye, the lifted head, the strained muscles and panting breath. One can see that the crouching lion is laboring intensely. …
Abraham Kuyper—The Work of the Holy Spirit

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This …
Thomas Watson—A Body of Divinity

Excursus on the Worship of the Early Church.
(Percival, H. R.: Johnson's Universal Cyclopædia, Vol. V., s.v. Liturgics.) St. Paul is by some learned writers supposed to have quoted in several places the already existing liturgy, especially in I. Cor. ij. 9., [183] and there can be no doubt that the Lord's prayer was used and certain other formulas which are referred to by St. Luke in the Acts of the Apostles [184] as "the Apostles' prayers." How early these forms were committed to writing has been much disputed among the learned, and …
Philip Schaff—The Seven Ecumenical Councils

"Nunc Dimittis"
We shall note, this morning, first, that every believer may be assured of departing in peace; but that, secondly, some believers feel a special readiness to depart now: "Now lettest thou thy servant depart in peace;" and, thirdly, that there are words of encouragement to produce in us the like readiness: "according to thy word." There are words of Holy Writ which afford richest consolation in prospect of departure. I. First, then, let us start with the great general principle, which is full of comfort; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

A Knowledge of God
Many are the ways in which God is seeking to make Himself known to us and bring us into communion with Him. Nature speaks to our senses without ceasing. The open heart will be impressed with the love and glory of God as revealed through the works of His hands. The listening ear can hear and understand the communications of God through the things of nature. The green fields, the lofty trees, the buds and flowers, the passing cloud, the falling rain, the babbling brook, the glories of the heavens, …
Ellen Gould White—Steps to Christ

The Principle of Life in the Creature.
"By His Spirit He hath garnished the heavens; His hand hath formed the crooked serpent."-- Job xxvi. 13. We have seen that the work of the Holy Spirit consists in leading all creation to its destiny, the final purpose of which is the glory of God. However, God's glory in creation appears in various degrees and ways. An insect and a star, the mildew on the wall and the cedar on Lebanon, a common laborer and a man like Augustine, are all the creatures of God; yet how dissimilar they are, and how varied …
Abraham Kuyper—The Work of the Holy Spirit

They all Hold Swords, Being Expert in War; Every Man Hath his Sword Upon his Thigh Because of Fear in the Night.
They all hold swords to engage in combat with the soul which, by a secret presumption, attributes to self what belongs to God only; and this causes them to exclaim with united voice; Who is like unto God? The Divine Righteousness is the first that comes to fight with and destroy the self-righteousness of the creature, and then comes strength to bring to naught the power of man, and causing him to enter by experience of his own infinite weakness into the strength of the Lord (Psalm lxxi. 16), teaches …
Madame Guyon—Song of Songs of Solomon

The Creation
Q-7: WHAT ARE THE DECREES OF GOD? A: The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever shall come to pass. I have already spoken something concerning the decrees of God under the attribute of his immutability. God is unchangeable in his essence, and he-is unchangeable in his decrees; his counsel shall stand. He decrees the issue of all things, and carries them on to their accomplishment by his providence; I …
Thomas Watson—A Body of Divinity

The Holy Spirit in Relation to the Father and the Son. ...
The Holy Spirit in relation to the Father and the Son. Under this heading we began by considering Justin's remarkable words, in which he declares that "we worship and adore the Father, and the Son who came from Him and taught us these things, and the host of the other good angels that attend Him and are made like unto Him, and the prophetic Spirit." Hardly less remarkable, though in a very different way, is the following passage from the Demonstration (c. 10); and it has a special interest from the …
Irenæus—The Demonstration of the Apostolic Preaching

"Nineveh, that Great City"
Among the cities of the ancient world in the days of divided Israel one of the greatest was Nineveh, the capital of the Assyrian realm. Founded on the fertile bank of the Tigris, soon after the dispersion from the tower of Babel, it had flourished through the centuries until it had become "an exceeding great city of three days' journey." Jonah 3:3. In the time of its temporal prosperity Nineveh was a center of crime and wickedness. Inspiration has characterized it as "the bloody city, . . . full …
Ellen Gould White—The Story of Prophets and Kings

The Host of Heaven and of Earth.
"The Spirit of God hath made me."--Job xxxiii. 4. Understanding somewhat the characteristic note of the work of the Holy Spirit, let us see what this work was and is and shall be. The Father brings forth, the Son disposes and arranges, the Holy Spirit perfects. There is one God and Father of whom are all things, and one Lord Jesus Christ through whom are all things; but what does the Scripture say of the special work the Holy Spirit did in creation and is still doing? For the sake of order we examine …
Abraham Kuyper—The Work of the Holy Spirit

Easter Tuesday
Second Sermon. Same Text. Acts 13, 26-39. THE WORD AND THE RESURRECTION.[1] [Footnote 1: This sermon appeared first in the Church Postil, the Explanation of the Epistle and Gospel Texts from Easter to Advent. Printed by Hans Lufft, Wittenberg, 1559.] 1. This sermon was preached by Paul in the synagogue at Antioch of Pisidia, where were gathered with the Jews some Greek converts. Wherever in a city Jews were to be found, there also were their synagogues in which they taught and preached; and many …
Martin Luther—Epistle Sermons, Vol. II

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever. …
Leo the Great—Writings of Leo the Great

The Providence of God
Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: My Father worketh and I work.' His kingdom …
Thomas Watson—A Body of Divinity

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best …
Thomas Traherne—Centuries of Meditations

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated …
John Cunningham—The Ordinance of Covenanting

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament