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17.The chariots of God are twenty thousand thousands of angels. (34) For the most part, we are apt to undervalue the Divine presence, and therefore David presents us with a description fitted to exalt our thoughts of it. Owing to our unbelieving hearts, the least danger which occurs in the world weighs more with us than the power of God. We tremble under the slightest trials; for we forget or cherish low views of his omnipotence. To preserve us from this error, David directs us to the countless myriads of angels which are at his command, — a circumstance, the consideration of which may well enable us to defy the evils which beset us. Twenty thousand are spoken of; but it is a number designed to intimate to us that the armies of the living God, which he commissions for our help, are innumerable; and surely this should comfort us under the deadliest afflictions of this life. In adding that the Lord is among them, the Psalmist is still to be considered as designing to give us an exalted view of what is included in God’ presence; for the words suggest that he can no more divest himself of his existence than not have this power whereby angels are subordinated to his will. Another idea suggested is, that one God is better than a universe of angels. The great distance to which we are apt to conceive God as removed from us is one circumstance which tries our faith, and in order to obviate this, the Psalmist reminds us of Sinai, where there was a display of his majesty. The inference was conclusive that he still abode in the sanctuary. For why did God appear upon that occasion in such a glorious manner? Evidently to show that his covenant formed a sacred bond of union between him and the posterity of Abraham. Hence the words of Moses —
“ not in thine heart, Who shall go up into heaven? or who shall descend into the deep? or who shall go over the sea? For the word is nigh unto thee,” etc. (Deu_30:12.)
Sinai accordingly is mentioned by David, to teach us that if we would fortify our minds with a firm faith in the Divine presence, we must derive it from the Law and the Prophets.
(34) The words אלפי שנאן, alphey shinan, which Calvin renders “ of angels,” are literally “ of repetition;” the noun שנאן, shanan, being derived from שנה, shanah, he repeated or reiterated Accordingly, the reading which many prefer is, “ chariots of God are twenty thousand thousands multiplied or reiterated.” Hammond, who adopts this translation, observes, that “ angels are not mentioned, they are to be understood, as Jud_1:14, μυριάδες ἁγίαι,holy myriads. ” Horsley reads, “ thousand thousand of thousands is the cavalry of God.” “ cavalry of God,” says he, “ every thing in nature which he employs as the instruments or vehicles of his power. The image, which some would introduce here of God riding in a car drawn by angels, I cannot admire; nor do I think that it is really to be found in any passage of Scripture rightly understood.” But God, though not here represented as riding on a car drawn by angels, is undoubtedly, in the most magnificent style of Eastern poetry, represented as riding on his exalted car, attended by legions of angels, mounted also on cars. Comp. Deu_32:3, and 2Kg_6:16. French and Skinner give a different view of the passage, which brings out a very good sense —
“ hath been to them [the Israelites] twice ten thousand chariots,
Even thousand of thousands.”
Chariots were much used in war by the nations of antiquity; and the chosen people were forbidden to use chariots and horses in war; but God was to them as effectual a safe-guard as innumerable war-chariots would have been. He was “ chariot of Israel, and the horsemen thereof,” 2Kg_2:12. Comp. Psa_20:7. And in his protection and aid they were to trust. “ thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt.” “ the Lord your God is he that goeth with you, to fight for you against your enemies to save you,” (Deu_20:1.)