Vain is the horse for safety: neither shall he be saved by the abundance of his strength.
שֶׁ֣קֶר הַ֭סּוּס לִתְשׁוּעָ֑ה וּבְרֹ֥ב חֵ֝יל֗וֹ לֹ֣א יְמַלֵּֽט׃
8 Church Fathers comment on this verse
The horse represents a false sense of security. It is misguided to believe that salvation can be achieved through human effort or that one can avoid ruin merely by relying on their own boldness. True deliverance is not found in one’s own might, as it is written, "In the excess of his strength he shall not be saved" (Psalms 32:17).
The saints are not permitted to employ horses, and during times of prosperity, Israel appeared to avoid using horse power in battle. Additionally, the saints did not regard it as right to possess horses for their personal needs. In contrast, Pharaoh owned horses, and the proud Sennacherib was mocked for having a great number of them. Consequently, Pharaoh's ‘horse and rider’ were ‘cast into the sea’ (cf. Ex. 15:1), and at Sennacherib's home, ‘all them that are on horses’ (Ps. 75:7) ‘trembled.’ This aligns with the instruction given to kings in the law of Moses, which states: ‘Let him not multiply his horses’ (Deuteronomy 17:16). ‘In the multitude of his strength he shall not be saved.’ The Apostle affirms, ‘When I am weak, then I am strong’ (2 Cor. 12:10). Hence, an excess of physical power can hinder the salvation of the soul.
The events provide insight that we cannot depend on physical might, mental fortitude, speed of horses, or the number of followers; for despite having an abundance of these resources, Sennacherib ultimately faced utter ruin. So what shall we do? Let the Prophet guide us.
The fallacy of relying on horses for deliverance. The horse is deemed untrustworthy for the salvation and safety of its rider, often leading him into peril. As noted by the revered Basil, the use of horses is absent among the saints, and Israel never found true victory in battle through horse power. None of the saints regarded the reliance on horses as appropriate. Furthermore, the law given to Moses admonishes kings: “A king shall not multiply horses for himself” (Deuteronomy 17:16). Theodoret reminds us that we have learned through experience not to place our trust in physical strength, steadfastness of spirit, speed of horses, or the numbers of followers; Sennacherib, endowed with all these advantages, ultimately faced total destruction.
The notion is clear: a powerful horse cannot save its rider in combat by mere strength. Even King Sennacherib, despite his vast armies and wealth, gained nothing from them; instead, he met a tragic end along with his forces. In alignment with this wisdom, Solomon declared, “A horse is prepared for the day of battle, but help is from the Lord” (Proverbs 21:31). Isychius echoes this sentiment, saying that our efforts to secure physical might or reliance on the strength of family, friends, and wealth are futile; salvation comes solely from above. Consider the examples of Goliath and Pharaoh: the formidable giant was vanquished by the humble David, while Pharaoh, despite pursuing Israel with a formidable army of chariots, met his demise in the sea.
In this manner, your salvation will not be realized—similar to the individual who relies on his steed, as expressed in the song, ‘He threw the horse and the rider into the sea’ (Ex 15:1). The horse failed to assist the rider in achieving salvation. Likewise, even if you possess immense strength, you will not attain salvation.
There are three elements that can rescue an individual from imminent peril: the might of others, such as the soldiers' guards, one’s personal strength, and the swiftness of a steed. These factors apply to both defense and retreat. The Psalmist indicates that the first two are not essential for deliverance, and he further asserts that the third is unnecessary as well. The narratives of 1 Samuel 17 and 1 Samuel 31, as well as the fourth book of Samuel, illustrate this truth. King Saul was not spared from death by the presence of numerous troops. The formidable giant Goliath was defeated by the young David using merely a sling. Similarly, Joram, the son of Ahab, while attempting to escape in a fast chariot, was struck down by a quick arrow.
Trusting in the speed of a horse for salvation is illusory, as such reliance is misplaced. This haste can be hindered by various unforeseen events, thus proving unreliable. Even a powerful horse cannot ensure safety for its rider in times of distress, regardless of its strength. The principles discussed regarding physical deliverance hold true for spiritual salvation as well, which cannot be attained through one’s efforts alone, but requires grace to precede, support, and follow.
In the Hebrew text of this psalm, there is no title, which leads to the conclusion that it relates closely to Psalm 31. This psalm serves as an Old Testament reflection on the words of the Lord: "Do not be afraid, little flock" (Luke 12:32). It likely originated from a remarkable victory achieved by God's people, despite their small numbers, over powerful pagan nations. In light of the extraordinary assistance provided by God, the psalmist encourages the faithful of Israel—those righteous and upright—to raise their voices in a jubilant and triumphant song (1 Esdras 3:11) and to sing a fresh anthem (vv. 1-3). In this victory, God has magnificently revealed Himself as one who loves truth (v.
4, fulfilling His promises), shows mercy to Israel, and is just in His judgments against the nations (v. 5). He is the Almighty, as evidenced by the creation of the world (vv. 6, 7, 9). The power of the stars and the heavenly bodies is controlled by Him, much like a person shapes and compresses fur; the seas serve as storehouses for the depths of the abyss. Therefore, all creation must reverence Him (v. 8), and even the nations must acknowledge the Almighty, who will dismantle their harmful schemes against Israel (v. 10). He will thwart the plans of rulers—not merely those of the Jews—while His gracious promises to Israel stand unaltered forever (v. 11). Can we not regard as blessed those whom the Almighty has chosen as His own inheritance and who are sheltered by His mighty hand (v. 12)? The Guardian of Israel is not only all-powerful but also all-knowing (vv. 13-14). He resides in a well-prepared place, engaging with each person individually; as the Creator of human hearts, He understands all their thoughts and actions (v. 15). Thus, He can render them powerless against His people so that no force can harm Israel (vv. 16-17). The Lord’s all-seeing eyes are attentive to them (v. 18), turning away all threats (v. 19). Consequently, Israel can place its trust in the Lord amidst all circumstances, assured of His continual support, and rejoicing in it; may His mercy be in accordance with Israel's hope.
Horses and their riders were engulfed in the depths of the sea (Exod. 14:28), yet those who trust in Christ the Savior, despite their frail human nature, find safety: God's power is perfected in our weakness (2 Cor. 12:9). When it is said that the heart of the King is in the Lord's hands (Proverbs 21:1), it is evident that a King is not delivered through military might but through divine grace (strength). The ‘deceitful horse’ symbolizes the reliance on physical power for salvation, which ultimately proves futile; we are often limited by the strength of family, friends, and wealth, as no one can achieve salvation without divine help.
Consider Goliath and Pharaoh: the giant, despite his immense strength, was vanquished by the young David, while Pharaoh, who chased after Israel with numerous chariots, met his end in the sea. Great leaders, scholars, and the learned may boast of fleeting power, hollow knowledge, and riches; they might, like the Pharisees and Sadducees, dismiss the Gospel, slander piety, and disregard the path to salvation.
Passages read together with this verse.
THEOSIS