Psalms 144:2

Psa 144:2 My goodness, and my fortress; my high tower, and my deliverer; my shield, and [he] in whom I trust; who subdueth my people under me.

Ver. 2. My goodness and my fortress] See Psa 18:1, with the notes, His epithetis et elogiis eblanditur Deum, saith an interpreter (Genebr.).

Who subdueth my people under me] This is the work of God, and not of kingcraft, to make men good subjects who are naturally discontented at the present government, be it never so good, and apt to rebel, αει το παρον βαρυ (Thucyd.).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2. (Psa 144:2) My mercy and my fortress, my high place, and a deliverer for me, my shield and (he) in whom I trust, the (one) subduing my people. No less than five of these descriptive epithets are taken from a single verse of Psalms 18, viz. ver. 3 (2). Peculiar to the place before us is my mercy, i.e. my God of mercy. The benefit of these relations to Jehovah David claims not merely for himself but for his royal race, which was closed and yet perpetuated in the Messiah. He in whom I trust, literally and in him I trust. My people, in its widest sense, including Israel and the Gentiles who were to be added to the kingdom of David under the reign of the Messiah. Compare Psa 18:43; Psa 18:47 with the parallel passages in 2 Samuel.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

He confesseth that neither by his own authority, power or policy his kingdom was quiet, but by the secret grace of God.

Hebrew, my deliverer unto me: for the Prophet cannot satisfy himself with any words.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 2. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. 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 עמי, ami, my people, some read, עמים, amim, peoples; Those who conjecture that עמים, 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 עמי, ami, having got into the text by supposing that it was written in the first instance as a contraction for עמים, amim. Rosenmuller supposes, but with less probability, that the original word was עם, and that the letter י, yod, is paragogic, that is, has been annexed to improve the sound; עם, am, being taken collectively. The Masorets have noticed that עם, which the translators of our English Bible took to be עם, 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) My goodness —Or, my lovingkindness, or my grace, a shortened form of “God of my grace” (Psa_59:10; Psa_59:17). The expression is exactly analogous to the term” grace,” applied to kings as the source of grace or mercy. For the other epithets, see Psa_18:2.

Who subdueth.—Psa_18:47; but the verb is different (cognate with 2Sa_22:48), and here the singular, “my people,” instead of “my peoples.” Some MSS. indeed have the plural here, and the Syriac and Chaldee followed them, or changed to suit Psalms 18. If we had the historical incidents out of which the psalm sprung we might account for the change.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. Cp. Psa_18:2; Psa_18:47, and notes there.

My goodness] Rather, my lovingkindness, a bold expression for the God of my lovingkindness (Psa_59:10; Psa_59:17), to denote Jehovah as the sum and source of lovingkindness. A partial parallel may be found in Jon_2:8, but in view of the fact that the verse is almost wholly derived from Psalms 18, it seems not improbable that we should read as in Psa_18:1, my strength (חזקי for חסרי), or as in Psa_18:2, my cliff (סלעי), which agrees better with the next epithet my fortress or stronghold.

my deliverer] Lit. my deliverer for me, as in 2Sa_22:2. In Psalms 18 for me is omitted.

my shield, and he in whom I have taken refuge] A somewhat awkward variation from the text in Psalms 18, “my rock in whom I take refuge, my shield.”

who subdueth my people under me] The phrase resembles the text of 2Sa_22:48 (who bringeth down) more closely than that of Psa_18:47 (and led subject, a different word from that used here). Instead of my people both texts read peoples, which is supported by some MSS and several Versions (Aq. Syr. Jer. Targ.) here. If Israel is the speaker, this reading must be adopted here, and the reference must be to the subjugation of neighbouring nations: but if the leader of the community is speaking, the more difficult reading ‘my people,’ which is supported by the LXX, may be right. The reference will then be to his success in overcoming internal dissensions (cp. “the strivings of my people,” 2Sa_22:44) and the establishment of his authority.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Psa 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, Pe1 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, Pro 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, Eph 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 Psa 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, Sa2 5:1. Or, "the people" (f); so the Targum, Syriac, and Arabic versions; the Heathen people, the Philistines, Ammonites, Edomites, Moabites, and Syrians; see Sa2 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Psa 18:2, where the same words occur.

My shield - The same word which in Psa 18:2 is rendered “buckler.” See the notes at that passage.

And he in whom I trust - The same idea as in Psa 18:2. The tense of the verb only is varied.

Who subdueth my people under me - See the notes at Psa 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

My goodness; or, my mercy; or, the God of my mercy, as God is called, Psa 59:10,17; the name of God being easily understood from the foregoing verse. Or, he who is exceeding good or merciful to me, as good as goodness itself; the abstract being put for the concrete, as it is frequently in speeches of God, who is called wisdom, truth, goodness, &c.; and, sometimes of men, as Psa 12:1; Pro 10:29, where faithfulness and uprightness are put for faithful and upright men.

Who subdueth my people under me; who has disposed my people’s hearts to receive and obey me as their king.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 2. Now our royal poet multiplies metaphors to extol his God.

My goodness, and my fortress. The word for goodness signifies mercy. Whoever we may be, and wherever we may be, we need mercy such as can only be found in the infinite God. It is all of mercy that he is any of the other good things to us, so that this is a highly comprehensive title. O how truly has the Lord been mercy to many of us in a thousand ways! He is goodness itself, and he has been unbounded goodness to us. We have no goodness of our own, but the Lord has become goodness to us. So is he himself also our fortress and safe abode: in him we dwell as behind impregnable ramparts and immovable bastions. We cannot be driven out, or starved out; for our fortress is prepared for a siege; it is stored with abundance of food, and a well of living water is within it. Kings usually think much of their fenced cities, but King David relies upon his God, who is more to him than fortresses could have been.

My high tower, and my deliverer. As from a lofty watchtower the believer, trusting in the Lord, looks down upon his enemies. They cannot reach him in his elevated position; he is out of bow shot; he is beyond their scaling ladders; he dwells on high. Nor is this all; for Jehovah is our Deliverer as well as our Defender. These different figures set forth the varied benefits which come to us from our Lord. He is every good thing which we can need for this world or the next. He not only places us out of harm's way full often, but when we must be exposed, he comes to our rescue, he raises the siege, routs the foe, and sets us in joyous liberty.

My shield, and he in whom I trust. When the warrior rushes on his adversary, he bears his target upon his arm, and thrusts death aside; thus doth the believer oppose the Lord to the blows of the enemy, and finds himself secure from harm. For this and a thousand other reasons our trust rests in our God for everything; he never fails us, and we feel boundless confidence in him.

Who subdueth my people under me. He keeps my natural subjects subject, and my conquered subjects peaceful under my sway. Men who rule others should thank God if they succeed in the task. Such strange creatures are human beings, that if a number of them are kept in peaceful association under the leadership of any one of the Lord's servants, he is bound to bless God every day for the wonderful fact. The victories of peace are as much worthy of joyful gratitude as the victories of war. Leaders in the Christian church cannot maintain their position except as the Lord preserves to them the mighty influence which ensures obedience and evokes enthusiastic loyalty. For every particle of influence for good which we may possess let us magnify the name of the Lord.

Thus has David blessed Jehovah for blessing him. How many times he has appropriated the Lord by that little word My! Each time he grasps the Lord, he adores and blesses him; for the one word Blessed runs through all the passage like a golden thread. He began by acknowledging that his strength for fighting foreign enemies was of the Lord, and he concluded by ascribing his domestic peace to the same source. All round as a king he saw himself to be surrounded by the King of kings, to whom he bowed in lowly homage, doing suit and service on bent knee, with grateful heart admitting that he owed everything to the Rock of his salvation.

Ver. 2. My goodness, etc. This way of using the word in a passive sense, as in the Hebrew, sounds harshly; just as elsewhere (Ps 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. John Calvin.

Ver. 2. My fortress. David calls God by names connected with the chief deliverances of his life. The psalms abound in local references and descriptive expressions, e.g. Ps 18:2 (and in this place). The word translated "fortress" is metzuriah or masada. From 1Sa 23:29, I have no doubt that he is speaking of Masada, an isolated peak 1,500 feet high, on which was a stronghold. James Wareing Bardsley, in "Glimpses through the Veil", 1883.

Ver. 2. My high tower. Such towers were erected on mountains, on rocks, or on the walls of a city, and were regarded as safe places mainly because they were inaccessible. So the old castles in Europe, as that at Heidelberg, and generally those along the Rhine, were built on lofty places, and in such positions as not to be easily accessible. Albert Barnes.

Ver. 2. My shield. The Hebrew word signifies, not the huge shield which was carried by an armourbearer, but the handy target with which heroes entered into hand to hand conflicts. A warrior took it with him when he used his bow or his sword. It was often made of metal, but still was portable, and useful, and was made to serve as an ornament, being brightened or anointed with oil. David had made abundant use of the Lord, his God, from day to day, in battles many and murderous. C.H.S.

Ver. 2. Who subdueth my people under me. 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. John Calvin.

Ver. 2. Double flowers.

1. Good preserved from evil: "goodness" and "fortress."

2. Safety enlarged into liberty: "tower", "deliverer."

3. Security attended with rest: "shield, in whom I trust."

4. Sufficiency to maintain superiority: "subdueth my people under me." View God as working all.

Ver. 2. A Group of Titles. Notice,

1. Which comes first. "Goodness." Heb. "Mercy."

a) It is right and natural that a saved sinner should make the most of "mercy", and place it in the foreground.

b) Mercy is the ground and reason of the other titles named. For whatever God is to us, it is a special manifestation of his mercy.

c) It is a good thing to see a believer ripe in experience making mercy the leading note in his song of praise.

2. Which comes last: "He in whom I trust." It suggests,

a) That what God is makes him worthy of trust.

b) That meditation upon what he is strengthens our trust.

3. What peculiar force the word "my" gives to each. It makes it,

a) A record of experience.

b) An ascription of praise.

c) A blessed boasting.

d) An incentive, enough to set others longing. J.F.

Psalms 144:3*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

2. My goodness—Meaning, “the source from which goodness, or mercy, comes to me.”

Who subdueth—Refers to the restoration of David’s authority after the suppression of Absalom’s rebellion.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust. The general resemblance to Psa_18:2 is striking, but there are peculiar and original touches which indicate the author, not the copyist. For instance, the expression, "my goodness," occurs nowhere else. Who subdueth my people under me. Another reading gives, "Who subdueth peoples under me." Either reading suits the circumstances of David, who had to subdue a great portion of his own people under him, (2Sa_2:8-31 2Sa_3:6-21) and also conquered many foreign nations. (2Sa_8:1-14)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Subdued - Who hath disposed my peoples hearts to receive and obey me as their king.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Who flattens peoples beneath me Who flattens and spreads out my people to rest in its place, as (Job 12:23): He spreads out (שוטח) the nations.” He makes them great. רוֹדֵד is the Aramaic translation of רוֹקַע, as the Targum renders (Exod. 39:3): וַיְרַקְעוּ, and they spread out; וְרַדִּידוּ. Others interpret הרודד, Who weakens peoples under me. But in an accurate revised version, [the reading is]: עמי, upon which the Masorah states: In three cases, the meaning is עמים, peoples, but the reading is עמי, and on תחתי, it says: the reading is תחתיו, under Him.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.