Psalms 147:10 · Bible study
Psalms 147:10 Commentary: The Strength God Truly Desires
Hebrew · 11 what the commentators say
Meaning in one sentence
What does God value? Psalm 147:10 contrasts human reliance on military power with God's delight in humble trust. A study of true strength.
Research Summary
- Meaning: God does not value human military or physical prowess but delights in those who revere and trust Him.
- Key words: strength (ge.vu.rah H1369), horse (sus H5483), legs (shoq H7785), man (ish H0376), delight (chafatz H2654), take pleasure (ratsah H7521).
- Main debate: The verse is largely agreed upon; differences focus on whether “legs of a man” refers to infantry in war or general human athletic ability (Gill vs. Cambridge Bible).
- Theological theme: God’s sovereign pleasure: He is not impressed by human power but cherishes humble dependence.
- Best use: A corrective to worldly measures of success; a call to trust in God’s mercy rather than human resources.
Translation Comparison
BSB Berean Standard Bible 2020
He does not delight in the strength of the horse; He takes no pleasure in the legpower of the man.
WEB World English Bible 2000
He doesn’t delight in the strength of the horse. He takes no pleasure in the legs of a man.
KJV King James Version 1769
He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.
ASV American Standard Version 1901
He delighteth not in the strength of the horse: He taketh no pleasure in the legs of a man.
YLT Young's Literal Translation 1898
Not in the might of the horse doth He delight, Not in the legs of a man is He pleased.
Darby Darby Bible 1890
He delighteth not in the strength of the horse, he taketh not pleasure in the legs of a man;
Translations in other languages (9 available)
No toma contentamiento en la fortaleza del caballo, ni se complace en las piernas del hombre.
Ele não se agrada da força do cavalo, nem se contenta com as pernas do homem.
Ce n’ est pas dans la vigueur du cheval qu’ il se complaît,
Er hat nicht Lust an der Stärke des Rosses noch Gefallen an eines Mannes Schenkeln.
Hij heeft geen lust aan de sterkte des paards; Hij heeft geen welgevallen aan de benen des mans.
Egli non si compiace della forza del cavallo, non prende piacere nelle gambe dell’uomo.
Nie kocha się w mocy końskiej, ani się kocha w goleniach męskich.
他不 喜悅 馬 的力大，不 喜愛 人 的腿快。
He has no delight in the strength of a horse; he takes no pleasure in the legs of a man.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 147:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the central message of this verse: God does not place ultimate value on human physical prowess or military might. The horse represents the warhorse, the symbol of military strength (Barnes, Cambridge Bible), and the legs of a man represent the agility and speed of the infantry or athlete (Gill, JFB). Both are things that humans naturally admire and rely on. Yet the psalmist declares that God finds no delight in these things in themselves. As Adam Clarke notes, though God made the horse and the human frame, “they are not his peculiar delight.” The commentators consistently read v.10 as setting up the positive statement in v.11: what truly pleases God is reverent trust, fearing Him and hoping in His mercy (Barnes, Calvin, Matthew Henry). The Cambridge Bible calls this “a thought of consolation” for a people tempted to envy the military power of surrounding nations. The consensus is strong: God’s pleasure is not in raw strength but in humble dependence.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God does not place ultimate value on human physical power or military strength; His delight is in reverent trust (v.11).
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Interpretation of 'horse' | All commentators see the horse as a symbol of military power or human strength (Barnes, Gill, Cambridge Bible). | Some emphasize the warhorse specifically (Barnes cites Job 39:19-25), while others see it as any reliance on physical or military might (Gill). |
| Interpretation of 'legs of a man' | All agree that 'legs' refer to human physical ability, especially speed and agility (Cambridge Bible, JFB). | Gill and the Targum interpret it as infantry (foot soldiers) or runners in battle; others (e.g., Keil & Delitzsch) see it as human confidence in one's own stability and speed. Some (Gill) also note athletic contests as a possible background. |
| Application: corporate vs. individual | The verse teaches that God values humble trust over natural abilities (all sources). | Calvin and Matthew Henry apply it to the church as a community, while Barnes and Gill focus more on individual piety and trust. The emphasis varies, but the core meaning is shared. |
Historical & Cultural Context
Psalm 147 belongs to the collection of “Hallelujah” psalms that close the Psalter. The historical setting appears to be the post-exilic period, after the return from Babylon, the psalm mentions the rebuilding of Jerusalem and the gathering of the dispersed of Israel (vv.2, 13). The community was small, vulnerable, and surrounded by empires that relied on horses and chariots. In the ancient Near East, the horse was the ultimate military asset: Egypt and Assyria fielded massive cavalry and chariotry, and Israel had often been tempted to trust in such alliances (Is 31:1; Ps 20:7). Deuteronomy 17:16 actually forbade the king from multiplying horses, lest the nation put confidence in military power. The “legs of a man” likely refer to the swift foot-soldier, the infantryman whose speed was crucial in battle (2 Sam 2:18 mentions Asahel “light of foot as a wild gazelle”). Gill also notes the possibility of athletic contests, where physical speed and strength were admired. The psalmist deliberately sets these human measures of power against God’s priorities. The literary structure reinforces this: the second strophe (vv.7-11) moves from God’s provision for all creatures (vv.8-9) to the stark contrast that He takes no pleasure in natural strength, only in those who fear Him and hope in His mercy (v.11). For a people rebuilding their nation, this was a radical reorientation of trust away from military hardware and toward the Creator who sustains the cosmos.
Textual Notes
The consulted sources note no significant textual variants for Psalm 147:10. The Hebrew text is stable across the Masoretic manuscripts, and the ancient versions (LXX, Vulgate, Targum) agree with the reading. The only minor difference is in the Targum’s paraphrastic rendering, which speaks of “those who ride on horses” and “men that run,” but this is interpretation, not a textual variant.
Reception History
Throughout church history, Psalm 147:10 has been read as a corrective to misplaced trust. Early Christian interpreters like Augustine saw it as a call to spiritual warfare rather than reliance on physical arms. The Reformation commentators, Luther, Calvin, and later the Puritans, used this verse to counter confidence in human merit or works for salvation; they emphasized that God’s favor rests on humble faith alone. Matthew Henry (1710) draws from it the lesson that “the Lord taketh pleasure in them that fear him.” The verse has also been used in the context of tempering national pride. In modern evangelical and mainline traditions, it speaks to the priority of inner character over outward achievement, and it has been a touchstone for conversations about Christian pacifism or just war theory, though the verse itself does not resolve the latter debate. Its pairing with Psalm 20:7 (“Some trust in chariots, and some in horses, but we trust in the name of Yahweh our God”) has made it a staple hymn text for trust in God alone.
Preaching This Verse
Three-point outline
- What God does not delight in. The verse names two things humans prize: the strength of the horse (military power) and the legs of a man (human agility and prowess). These are not evil, but they are not what moves God’s heart.
- The contrast is intentional. The surrounding verses show God’s care for the humble (v.6) and His provision for creation (vv.8-9). He is not impressed by what impresses us.
- What God does delight in. Verse 11 completes the thought: “Yahweh takes pleasure in those who fear him, in those who hope in his loving kindness.” Reverence and trust are the things God values.
Five-point outline
- The horse: symbol of human strength. In the ancient world, the horse was the tank. Yet God is not awed by it.
- The legs: symbol of human speed and ability. The runner, the warrior, the athlete, none of these impress God by their gifts alone.
- The double negative. The Hebrew uses two strong negatives (לֹא) to make the point absolute: God does not take pleasure in these at all.
- The positive flip. The very next verse shows what God does take pleasure in: fear (reverence) and hope (trust) in His mercy.
- The pastoral application. This frees us from the pressure to earn God’s favor by our performance. He is drawn to humble faith, not impressive resumes.
Illustration hooks
- A job interview: the candidate lists degrees and achievements, but the interviewer is looking for character and humility. What we think will impress may not be what matters most.
- A nation’s military parade: impressive hardware and synchronized troops evoke pride, but lasting security comes from wise leadership and moral strength, not sheer force.
- An athlete who trains obsessively but has no time for family or faith. Physical discipline is good, but it cannot replace the heart’s posture before God.
Questions your congregation is asking
- “Does God even care about my talents and abilities? Should I stop developing them?”
- “How do I know if I am trusting in my own strength rather than in God?”
- “If God doesn’t delight in strength, why does the Bible talk about being strong in the Lord?”
Leading a Discussion
Psalm 147:10 stops us short. It names two things the world values, military might and physical prowess, and says God takes no pleasure in them for their own sake. This is a hard word in a culture that prizes resumes, appearances, and self-sufficiency. But the verse is not meant to discourage us. It is meant to redirect our gaze toward what truly pleases God: a heart that fears Him and hopes in His mercy (v.11). As you discuss this passage, let the reversal of values challenge and comfort you.
Discussion questions
- Read Psalm 147:10-11. What do the “strength of the horse” and “legs of a man” represent in your own words?
- Look at the surrounding verses (vv.6-9). What do they tell us about God’s character? Why does the psalmist contrast these with v.10?
- Why do humans tend to place confidence in physical strength or ability? What does this verse say about God’s value system?
- Verse 11 gives the positive counterpart. What does it mean to “fear” the Lord and to “hope in his loving kindness”? How are these connected?
- In what areas of your life are you tempted to trust in your own “horse” or “legs”, your resources, skills, or reputation?
- How does this passage free you from the pressure to perform or to impress God and others?
- What practical step can you take this week to cultivate a heart that fears God and hopes in His mercy rather than in your own strength?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 16:7 | But Yahweh said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but Yahweh looks at the heart.” |
| II Samuel 1:23 | Saul and Jonathan were lovely and pleasant in their lives. In their death, they were not divided. They were swifter than eagles. They were stronger than lions. |
| II Samuel 2:18 | The three sons of Zeruiah were there: Joab, Abishai, and Asahel. Asahel was as light of foot as a wild gazelle. |
| II Samuel 2:23 | However, he refused to turn away. Therefore Abner with the back end of the spear struck him in the body, so that the spear came out behind him; and he fell down there and died in the same place. As many as came to the place where Asahel fell down and died stood still. |
| Job 39:19 | “Have you given the horse might? Have you clothed his neck with a quivering mane? |
| Job 39:25 | As often as the trumpet sounds he snorts, ‘Aha!’ He smells the battle afar off, the thunder of the captains, and the shouting. |
| Psalms 20:7 | Some trust in chariots, and some in horses, but we trust in the name of Yahweh our God. |
| Psalms 33:16 | There is no king saved by the multitude of an army. A mighty man is not delivered by great strength. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes a stark contrast between what humans admire—a horse's speed or a man's well-formed legs—and what truly delights God. Though God created these things, they are not His peculiar delight. Human priorities and divine priorities do not naturally align.
Barnes' Notes on the Bible Protestant 1832
Barnes contrasts God's delight in humble piety with His indifference to even the most impressive natural or military power. The horse, the noblest of animals, and the legs of a man, symbolizing rapid military movement, do not move God as much as a contrite heart.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights a contrast between physical military might and spiritual trust. God takes no pleasure in a warhorse or a swift warrior, but only in reverent trust. This is a word of comfort for Israel, who might miss their former power or envy neighboring armies, reminding them that spiritual strength wins true victories.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that God takes no pleasure in military strength, whether from war horses or human soldiers. Physical power and skill cannot win God's favor. His delight rests instead on something entirely different: reverent trust in His mercy.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that God, though the giver of strength to horses and legs to humans, does not delight in these as means of safety. What truly pleases Him are spiritual virtues like lovingkindness, judgment, and righteousness. Human confidence in physical might, whether cavalry or infantry, misplaces trust from what God values.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that human strength or skill in war never sways God's favor toward anyone. Instead, only those who fear the Lord and place their trust in Him can expect His approval and help. External advantages count for nothing; reverent faith alone moves God to act.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch sees the psalm contrasting two kinds of trust. God takes no pleasure in what humans rely on for self-confidence, like a warrior's horse or an athlete's legs. What delights Him is the humble, dependent trust of those who hope in His mercy rather than their own strength.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry stresses that praising God is both a duty and a privilege. It is inherently good because it fulfills our purpose as creatures, and it is personally pleasant, bringing holy joy. For him, this act of worship is its own reward, a foretaste of heaven itself.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that when Scripture says God does not delight in something, it means God is not served by it as though He needed it to accomplish His plans. The point is that nothing we offer supplies a lack in God or assists His purposes.