Psalms 33:16

Translation
King James Version
There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.
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KJV (with Strong's)
There is no king H4428 saved H3467 by the multitude H7230 of an host H2428: a mighty man H1368 is not delivered H5337 by much H7230 strength H3581.
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Complete Jewish Bible
A king is not saved by the size of his army, a strong man not delivered by his great strength.
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Berean Standard Bible
No king is saved by his vast army; no warrior is delivered by his great strength.
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American Standard Version
There is no king saved by the multitude of a host: A mighty man is not delivered by great strength.
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World English Bible Messianic
There is no king saved by the multitude of an army. A mighty man is not delivered by great strength.
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Geneva Bible (1599)
The King is not saued by the multitude of an hoste, neither is the mightie man deliuered by great strength.
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Young's Literal Translation
The king is not saved by the multitude of a force. A mighty man is not delivered, By abundance of power.
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See also
Psalms 44:3Jeremiah 9:23Psalms 44:6Psalms 44:71 Samuel 17:451 Samuel 17:492 Chronicles 32:8
In the KJVVerse 14,383 of 31,102

Study This Verse

SUMMARY

Psalms 33:16 powerfully declares the ultimate futility of human power and self-reliance in securing true salvation or deliverance. It asserts that neither the vast military might of a king nor the formidable individual strength of a warrior can guarantee safety, victory, or ultimate rescue. This verse serves as a profound theological statement, implicitly redirecting trust and hope away from finite earthly resources and towards the sovereign, all-sufficient power of God, setting the stage for the psalm's broader celebration of divine providence and faithfulness.

CONTEXT

  • Literary Context: Psalms 33 is a vibrant hymn of praise, celebrating the Lord's creative power, righteous acts, and providential care over creation and humanity. The psalm opens with a fervent call to worship God for His uprightness and faithfulness, emphasizing His word as the instrument of creation and His steadfast love as the foundation of the earth (Psalms 33:1-5). It then transitions to extolling God's creative word, by which "the heavens were made" (Psalms 33:6), and His sovereign control over the nations, where "the LORD brings the counsel of the heathen to nought" (Psalms 33:10). Verse 16 directly follows this emphasis on God's absolute control over human plans and precedes the assertion that "the eye of the LORD is upon them that fear him" (Psalms 33:18). Thus, Psalms 33:16 serves as a crucial pivot, dismantling human illusions of security to highlight the exclusive source of true deliverance in God alone, preparing the reader for the psalm's concluding call to hope in the Lord.

  • Historical & Cultural Context: In the ancient Near East, kingship was often synonymous with military might and national security. The strength of a kingdom was measured by the size and prowess of its army ("multitude of an host") and the valor of its elite warriors ("mighty man"). Battles were frequent, and survival often depended on military superiority, strategic alliances, and the physical strength of individual combatants. Kings invested heavily in chariots, cavalry, and vast numbers of soldiers, believing these to be their ultimate defense and means of expansion. The prevailing cultural understanding was that power resided in human capacity and resources, with rulers often boasting of their military achievements and the invincibility of their forces. Against this backdrop, the psalmist's declaration in Psalms 33:16 is revolutionary, directly challenging the prevailing worldview that placed ultimate confidence in human military and physical might. It speaks into a world where kings relied on their armies for their very survival and deliverance from enemies, asserting a counter-cultural truth about the true source of security.

  • Key Themes: This verse powerfully contributes to several overarching themes within Psalms 33 and the broader biblical narrative. Firstly, it underscores the futility of human strength and self-reliance. By explicitly stating that neither a king's vast army nor a warrior's immense physical power can secure salvation, the psalmist dismantles the illusion that human efforts or resources are sufficient for ultimate security or victory. This theme resonates with other biblical warnings against trusting in human power, such as the admonition to not "trust in princes, in a son of man, in whom there is no salvation" (Psalms 146:3). Secondly, it implicitly but profoundly affirms divine sovereignty. If human power is insufficient, then true deliverance must originate from a higher, transcendent source—God Himself. This theme aligns with the psalm's broader declaration of God's absolute control over creation and nations, as seen in His ability to "bring the counsel of the heathen to nought" (Psalms 33:10) and His divine plan that "stands forever" (Psalms 33:11). Finally, the verse serves as an urgent call to trust in God alone. By exposing the inadequacy of human means, it prepares the reader to embrace the psalm's concluding exhortation to place hope and reliance on the Lord, whose "eye is upon them that fear him" (Psalms 33:18) and who is the "help and our shield" (Psalms 33:20).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • King (Hebrew, מֶלֶךְ, melek', H4428): Derived from a root meaning "to rule," this word refers to a monarch, the supreme ruler of a nation. In the ancient world, the king embodied the power, wealth, and military might of his kingdom. The psalmist's assertion that "no king" is saved by his host directly challenges the prevailing notion that a king's security and success were guaranteed by his earthly dominion and military strength.
  • Host (Hebrew, חַיִל, chayil', H2428): This multifaceted term can denote a force, whether of men, means, or other resources. In this context, it specifically refers to an army or military force, emphasizing its collective power and resources. The "multitude of an host" (רָב חָיִל, rav chayil) signifies a vast, overwhelming military contingent, representing the pinnacle of human collective might and strategic advantage. The psalmist asserts that even such an impressive display of human power is utterly incapable of securing true salvation or deliverance for a king.
  • Saved (Hebrew, יָשַׁע, yâshaʻ', H3467): A primitive root meaning "to be open, wide or free, i.e. (by implication) to be safe." Causatively, it means "to free or succor." It encompasses concepts of deliverance, rescue, help, and bringing salvation. When applied to a king, it implies not just physical preservation but also victory in battle and the secure establishment of his reign. The psalmist's use of this term underscores that ultimate rescue and true security are beyond the reach of human military might.
  • Strength (Hebrew, כֹּחַ, kôach', H3581): From an unused root meaning "to be firm," this word refers to vigor, force, capacity, or means. When applied to a "mighty man" (גִּבּוֹר, gibbôwr), it speaks to the individual's peak physical prowess, combat skill, or heroic ability. The phrase "much strength" (רֹב כֹּחַ, rov kôach) signifies an abundance of personal might. The parallelism with "multitude of an host" underscores that neither collective military power nor individual physical prowess can ultimately save or deliver.

Verse Breakdown

  • "There is no king saved by the multitude of an host": This clause directly challenges the ancient world's primary source of security for rulers. A "king" represents the pinnacle of earthly authority and resource allocation, capable of amassing vast armies ("multitude of an host"). Yet, the psalmist emphatically states that even with such overwhelming military might, no king can guarantee his own "salvation" or victory. This "salvation" extends beyond mere physical survival to encompass true security, deliverance from enemies, and the flourishing of his reign, all of which are ultimately beyond human control and dependent on a higher power.
  • "a mighty man is not delivered by much strength": This parallel clause shifts focus from collective military power to individual prowess. A "mighty man" (גִּבּוֹר, gibbôwr) is a warrior, a hero, or a champion known for exceptional physical strength and combat skill. Despite possessing "much strength," even such an individual cannot ensure his own "deliverance" (נָצַל, nâtsal', meaning to snatch away, rescue, or escape) from danger or death. This highlights the limitations of personal capability, reinforcing the message that no human attribute, however impressive, can secure ultimate safety or rescue.

Literary Devices

Psalms 33:16 employs several potent literary devices to convey its profound message. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second line reiterates and reinforces the idea of the first line using different but related terms. "No king saved by the multitude of an host" is paralleled by "a mighty man is not delivered by much strength," both conveying the inadequacy of human power. This parallelism creates a rhythmic emphasis and deepens the impact of the message, ensuring the reader grasps the comprehensive nature of the psalmist's assertion. The verse also utilizes Merism, a figure of speech where two contrasting parts represent a whole. "King" and "mighty man" together encompass all forms of human leadership and individual prowess, while "multitude of an host" and "much strength" represent the full spectrum of human collective and individual power. By negating both extremes, the psalmist asserts that no human means, regardless of scale or form, can provide ultimate deliverance. Furthermore, there is an implicit Contrast at play: by denying the efficacy of human strength, the verse implicitly points to the only true source of salvation—God's divine power, which is then explicitly affirmed in subsequent verses of the psalm, such as the declaration that "the eye of the LORD is upon them that fear him" (Psalms 33:18).

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 33:16 stands as a foundational statement on the nature of true power and security, deeply connecting with the broader biblical narrative of divine sovereignty and human dependence. It challenges the universal human tendency to place ultimate trust in visible, tangible resources—be they military might, financial stability, political influence, or personal capabilities. Theologically, it asserts that genuine salvation and deliverance are not human achievements but divine gifts, flowing from God's absolute control over all affairs. This truth humbles humanity, stripping away any illusion of self-sufficiency and redirecting faith towards the Creator and Sustainer of all things. The verse underscores that God's counsel "stands forever" (Psalms 33:11), contrasting sharply with the fleeting nature of human strength and plans.

REFLECTION AND APPLICATION

Psalms 33:16 serves as a timeless corrective to our innate human inclination to rely on ourselves and our resources for security and success. In a world that often measures worth and safety by wealth, influence, military might, or personal achievement, this verse calls us to a profound reorientation of trust. It challenges us to examine where we truly place our confidence: Is it in our financial portfolios, our career achievements, our physical health, our social networks, or the strength of our nation? The psalmist reminds us that ultimately, these are all finite and fallible. True peace, lasting security, and ultimate deliverance come not from the "multitude of an host" or "much strength," but from the sovereign hand of God. This applies not only to grand geopolitical struggles but also to our personal battles with anxiety, fear, and uncertainty. It encourages a posture of humility and dependence, inviting us to release our grip on self-sufficiency and instead lean wholeheartedly into God's unfailing providence and power, recognizing that His ways are higher and His strength is perfect in our weakness. This truth frees us from the burden of self-reliance, allowing us to rest in the unwavering might of the Almighty.

Questions for Reflection

  • Where do I primarily seek security and deliverance in my life—in human resources, or in God?
  • How does this verse challenge my tendency to rely on my own strength, intellect, or achievements?
  • In what specific areas of my life do I need to surrender my perceived control and trust God more fully?
  • What practical steps can I take to cultivate a deeper reliance on God's sovereignty rather than human capabilities?

FAQ

Does this verse mean human effort or military defense is useless?

Answer: Not at all. The verse is not a condemnation of human effort, wisdom, or the necessity of defense. Instead, it is a theological statement about ultimate reliance and the source of true "salvation" or "deliverance." It means that human efforts, no matter how vast or strong, are insufficient to guarantee ultimate security or victory apart from God's will. We are called to be wise stewards and to act responsibly, but our ultimate trust must not be in our preparations or strength, but in the Lord who gives success. As Proverbs 21:31 states, "The horse is prepared for the day of battle, but victory belongs to the LORD." This verse encourages a balanced perspective: prepare diligently, but trust ultimately in God.

What kind of "salvation" or "deliverance" is being referred to in this verse?

Answer: The "salvation" (נוֹשָׁע, nosha') and "deliverance" (יִנָּצֵל, yinatzel) here refer to comprehensive rescue, protection, and victory. In the context of a king and a mighty man, it primarily means deliverance from enemies, preservation of life, and the securing of their reign or personal safety in battle. However, the spiritual principle extends beyond physical battles to encompass deliverance from all forms of peril, oppression, and ultimately, from the power of sin and death. It speaks to a holistic well-being and security that human power cannot provide, pointing to a divine intervention that transcends earthly limitations.

How does this apply to modern national defense or personal struggles?

Answer: In modern national defense, this verse reminds us that while military strength, technology, and strategic alliances are important, they are not the ultimate guarantors of a nation's security or destiny. True peace and lasting stability are ultimately in God's hands. Nations may build formidable armies, but their ultimate fate rests with the sovereign Lord. For personal struggles, it means that our financial security, social standing, intellectual abilities, or physical health, while valuable, cannot ultimately save us from life's deepest challenges, anxieties, or the inevitability of death. It calls us to place our hope and trust in God for true peace and deliverance in every aspect of our lives, acknowledging that our "strength" is limited and His is infinite. It encourages us to pray for our leaders and nations, recognizing that God is the ultimate arbiter of their success and security.

CHRIST-CENTERED FULFILLMENT

Psalms 33:16, by exposing the futility of human strength and the insufficiency of earthly kingdoms, powerfully anticipates the ultimate and perfect "King" and "Mighty Man" in Jesus Christ. While earthly kings rely on armies and mighty men on their own strength, Christ's kingdom is "not of this world" (John 18:36), and His power is perfected in weakness (2 Corinthians 12:9). He did not come with a multitude of hosts or much physical strength to conquer, but as the suffering servant, laying down His life as the ultimate act of deliverance. He is the true "deliverer" who rescues us from the domain of darkness and transfers us to the kingdom of His beloved Son (Colossians 1:13-14). The salvation that no king or mighty man could achieve through their own power is freely offered through Christ's sacrifice on the cross, for "God demonstrates his own love for us in this: While we were still sinners, Christ died for us" (Romans 5:8). He is our ultimate "strength" (Ephesians 6:10) and the only one who can truly "save" us, not by might or power, but by His Spirit (Zechariah 4:6). In Him, we find the ultimate security and deliverance that human armies and individual prowess can never provide, leading us to "cast all your anxiety on him because he cares for you" (1 Peter 5:7). He is the King who truly saves, not by earthly might, but by divine love and redemptive power.

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Commentary on Psalms 33 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, Psa 33:13, Psa 33:14. 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, Psa 139:1, Psa 139:14. 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, Pro 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, Psa 33:16, Psa 33:17. 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 (Psa 33:17): 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 (Sa2 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 (Psa 33:12): 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, Psa 33:18, Psa 33:19. 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, Psa 33:20. 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, Psa 33:20. 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 (Psa 33:21), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, Psa 33:21. 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, Psa 33:22. 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–22. Public domain.
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Basil of CaesareaAD 379
HOMILIES ON THE PSALMS 15:9 (PS 33)
All things that are at once human, when compared with the true power, are weakness and infirmity.
Augustine of HippoAD 430
Exposition on Psalm 33
"A king shall not be saved by much strength:" he shall not be saved who rules his own flesh, if he presume much upon his own strength. "Neither shall a giant be saved by much strength" [Psalm 33:16]: nor shall he be saved whoever wars against the habit of his own lust, or against the devil and his angels, if he trust much to his own might.
Hesychius of JerusalemAD 450
LARGE COMMENTARY ON PSALMS 33:16
The king is not saved through much strength. In vain we care for the strength of the body, and we rashly judge our power from the ones near us, friends and money: for nothing except help sent from heaven is able to save us. Take the example from Goliath or Pharaoh. He, a giant, although he was the strongest, was overcome easily by the simple boy David. The other [Pharaoh] pursued Israel with large chariots and a multitude of horses; he has the sea for a grave.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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