2 my loving kindness, my fortress, my high tower, my deliverer, my shield, and he in whom I take refuge; who subdues my people under me.
*Minor differences ignored. Grouped by changes, with first version listed as example.
My goodness, etc. This way of using the word in a passive sense, as in the Hebrew, sounds harsh in Latin; just as elsewhere (Psalm 18:50) he calls himself "God's king," not in the sense of his having dominion over God, but being made and appointed king by him. Having experienced God's kindness in so many ways, he calls him "his goodness," meaning that whatever good he possessed flowed from him. The accumulation of terms, one upon another, which follows, may appear unnecessary, yet it tends greatly to strengthen faith. We know how unstable men's minds are, and especially how soon faith wavers, when they are assailed by some trial of more than usual severity. It is not enough, if God would sustain us under such weakness, to promise us his help in individual or single expressions; and, even however many aids he supplies us with, we are subject to very great vacillations, and a forgetfulness of his mercy creeps in upon us which almost overwhelms our minds. We are to remember that it is not merely in token of his gratitude that David heaps together so many terms in declaring the goodness of God, but to fortify God's people against all attacks of the world, and of the evil one. He had a reason for reckoning it among the chiefest of God's mercies, that he controlled the people under his government. For my, ami, my people, some read, mym, amim, peoples; [1] and it is surprising they should prefer such a forced rendering, as David means simply that the settled state of the kingdom was owing not to any counsel, valor, or authority of his own, but to God's secret favor. The verb rdd, radad, is used appropriately, signifying to spread out. The idea some have, that by a people spread out is meant a people set down at ease in a prosperous and happy condition, is farfetched. I have as great objections to the idea of others, that he means a people laid prostrate, so as that they may be trodden under foot; for a violent domination like this would not have been desirable over the chosen people, and sacred inheritance of the Lord. When a people yields a cordial and willing obedience to the laws, all subordinating themselves to their own place peaceably, this signally proves the divine blessing. And in such a settlement as this, where there is no turbulence, nor confusion, the people are appropriately represented, according to what we have said above, as being spread out. David accordingly having ascribed the victories he had gained over foreign enemies to God, thanks him at the same time for the settled state of the kingdom. Raised indeed as he was from an obscure station, and exposed to hatred from calumnious charges, it was scarcely to have been believed that he would ever obtain a peaceable reign. The people had suddenly and beyond expectation submitted to him, and so surprising a change was eminently God's work.
1 - Those who conjecture that mym, amim, is the correct reading, refer to the parallel passage in Psalm 18:47, where the word is in the plural. They also observe in support of their opinion, that this reading is actually found in a great number of MSS. examined by Kennieott and De Rossi; and they account for my, ami, having got into the text by supposing that it was written in the first instance as a contraction for mym, amim. Rosenmuller supposes, but with less probability, that the original word was m, and that the letter y, yod, is paragogic, that is, has been annexed to improve the sound; m, am, being taken collectively. The Masorets have noticed that m, which the translators of our English Bible took to be m, with its possessive affix here, in 2 Samuel 22:44, and Lamentations 3:14, and consequently rendered by my people, is to be taken as the plural number of that noun.
My goodness - Margin, "my mercy." That is, He shows me mercy or favor. All the favors that I receive come from him.
And my fortress; my high tower, and my deliverer - See the notes at Psalm 18:2, where the same words occur.
My shield - The same word which in Psalm 18:2 is rendered "buckler." See the notes at that passage.
And he in whom I trust - The same idea as in Psalm 18:2. The tense of the verb only is varied.
Who subdueth my people under me - See the notes at Psalm 18:47. The language is slightly different, but the idea is the same. It is to be remarked that David "here" refers to his people - "who subdueth my people," meaning that those over whom God had placed him had been made submissive by the divine power.
Who subdueth my people - Who has once more reduced the nation to a state of loyal obedience. This may refer to the peace after the rebellion of Absalom.
My goodness, and my fortress; my high tower, and my deliverer; my shield, and [he] in whom I trust; who (b) subdueth my people under me.
(b) He confesses that neither by his own authority, power or policy was his kingdom quiet, but by the secret grace of God.
My goodness,.... Not only good, but goodness itself; the donor of all the blessings of goodness to him; the author of all goodness in him; the provider of all goodness for him, laid up to be used hereafter. The Septuagint and Vulgate Latin versions render it my mercy, properly enough; that is, the God of "my mercy", as in Psalm 59:10; who is all mercy, full of mercy, rich and plenteous in it; which is abundant, and from everlasting to everlasting. Or, "my grace" (d); the God of all grace, the giver of every grace, and who is able to make all grace to abound; and from whom every blessing of grace, and every particular grace, as faith, hope, and love, and all the supplies of grace, as well as every good and perfect gift, come: Christ is prevented with all the blessings of goodness; in him all fulness of grace dwells, and with him God keeps his mercy for evermore;
and my fortress; garrison or strong hold: what fortresses or fortifications are to cities, whether natural or artificial, that is God to his people; all his perfections are on their side; and particularly they are kept by his power, as in a garrison, through faith unto salvation, 1-Peter 1:5;
my high tower: the name of the Lord, which is himself, is a strong tower, where his righteous ones that flee to him are safe; and is an "high" one, where they are out of the reach of all their enemies, Proverbs 18:10;
and my deliverer; that delivered him from his temporal enemies; and from his spiritual ones, from sin, Satan, and the world; from all afflictions and temptations, from wrath and ruin, death and hell;
my shield; that protected him from all evil and danger; whose favour encompassed him as a shield; whose salvation was a shield to him; and more particularly the person, blood, righteousness, and sacrifice of his Son, called the shield of faith, Ephesians 6:16;
and he in whom I trust; not in men, no, not in princes; but in the Lord only; in his Word, as the Targum; for things temporal and spiritual; for the blessings of grace here, and glory hereafter; of these several titles, see more on Psalm 18:2;
who subdueth my people under me; the people of Israel, all the tribes; whose hearts the Lord inclined to make him king over them all, 2-Samuel 5:1. Or, "the people" (f); so the Targum, Syriac, and Arabic versions; the Heathen people, the Philistines, Ammonites, Edomites, Moabites, and Syrians; see 2-Samuel 8:1. The former reading seems best, and is followed by the Septuagint, Vulgate Latin, and other versions: and this may be typical of the subduing of Christ's people under him; who are made willing, in the day of his power, to receive and own him as their King; profess subjection to his Gospel, and submit to his ordinances.
(d) "gratia mea", Cocceius, Gejerus. (f) "pro" "populos", Piscator.
Subdued - Who hath disposed my peoples hearts to receive and obey me as their king.
*More commentary available at chapter level.