23<\/strong>. And what<\/em>, &c.] For what<\/strong>, &c., a further reason for the last statement. Cp. Deu 4:7<\/span>; Deu 4:32-38<\/span>.<\/p>\n whom God went<\/em> &c.] Better, which their god went to redeem.<\/strong> Elhm<\/em>, the Heb. word for God, is a plural noun, but regularly takes a singular verb when it denotes the true God. Here the verb “went” is in the plural, which indicates that the gods of the nations are meant to be included. The sense is, ‘Where can any nation be found, which has been delivered by the deity it worships, as Israel was delivered from Egypt by Jehovah?’<\/p>\n for you<\/em> ] “You” can only refer to Israel, and an address to the people is quite out of place in David’s prayer to God. We must either omit for you<\/em> with the LXX, or read for them<\/em>, i.e. the nation, with the Vulgate.<\/p>\n for thy land<\/em> ] This gives no satisfactory sense, and “the nations and their gods” at the end of the verse has no proper construction in the existing text. It is best to emend the text by the help of the LXX, compared with 1Ch 17:21<\/span>, and read to drive out<\/em> in place of for thy land<\/em>. The close of the verse will then stand thus; “ and to do great things and terrible, to drive out nations and their gods before thy people, which thou redeemedst for thyself out of Egypt<\/em>.”<\/p>\n The construction, which began in the third person, in connexion with the relative clause, returns at the end of the verse to a direct address to God.<\/p>\n great things and terrible<\/em> ] The miracles of the Exodus, the journey through the wilderness, the Entry into Canaan. Cp. Deu 10:21<\/span> for the phrase.<\/p>\n The nations and their gods – <\/B>i e. the people and the idols of Canaan.<\/P><\/p>\n God went, <\/B>to wit, into Egypt; an expression of God after the manner of men. <\/P> To make him a name; <\/B>to advance the glory of his power and goodness, and other perfections. Compare Exo 9:16<\/span>. <\/P> <\/p>\n And what one nation in the earth [is] like thy people, [even] like Israel<\/strong>,…. For the knowledge and worship of the true God among them, for laws and or given them, and for blessings of goodness bestowed upon them:<\/p>\n whom God went to redeem for a people to himself<\/strong>; the words are plural, “whom the gods went to redeem”; the Targum is,<\/p>\n “they that were sent from the Lord,”<\/p>\n meaning Moses and Aaron, of whom Jarchi interprets them, of the first of which it is said, “I have made thee a god unto Pharaoh”, Ex 7:1<\/span>; but Kimchi and R. Isaiah understand it of the true God, only suppose, as the former, that the plural expression is used for the sake of honour and glory; whereas, no doubt, respect is had to the three divine Persons in the Trinity, who were all concerned in the redemption of Israel, see Isa 63:9<\/span>, where mention is made of the Lord, and of the Angel of his presence, and of his holy Spirit, as engaged therein:<\/p>\n and to make him a name<\/strong>; either to get himself a name, and honour and glory in the world, to show forth his power and might, as well as his mercy and goodness, or to make his people famous, great, and glorious in the earth:<\/p>\n and to do for you great things and terrible<\/strong>; as he did in the land of Ham, at the Red sea, and in the wilderness, and in the land of Canaan, great things for his people, and terrible ones to their enemies:<\/p>\n for thy land<\/strong>; which is either spoken to God, whose was the land of Israel, and which he had chosen to dwell in, and had given to his people; or else to Israel, to whom the grant of this land was made, and who were put into the possession of it:<\/p>\n before thy people which thou redeemedst to thee from Egypt<\/strong>: that is, the great and terrible things were done in their sight, when they were redeemed from the bondage of Egypt, see Ps 78:12<\/span>;<\/p>\n [from] the nations, and their gods<\/strong>? meaning, that they were redeemed not only from Egypt, but the nations of the Canaanites were driven out before them; nor could their idols save them, but destruction came upon them as upon the gods of the Egyptians: some leave out the supplement “from”, and interpret this of the persons redeemed, even of the nations and tribes of Israel, and their great men, their rulers and civil magistrates, sometimes called gods.<\/p>\n (23) Whom God went to redeem.<\/strong>The word here used for God in this its usual plural form is always construed with a singular verb when it refers to the true God. Here the verb is plural, because the thought is, What nation is there whom its gods went to redeem?<\/p>\n For you.<\/strong>These words, which can only refer to Israel, seem strange in a prayer to God. They are omitted by the LXX., and changed into for them <\/em>by the Vulg. If they are retained as they are, it must be understood that David for the moment turns in thought to the people, instead of to God whom he is immediately addressing.<\/p>\n For thy land.<\/strong>The LXX. and the parallel passage (1Ch. 17:21<\/span>), instead of this have, by driving out. If the text here may be corrected in this way, there will be no occasion for inserting from <\/em>before the nations, <\/em>which is not in the Hebrew. This part of the verse will then read, to do great things and terrible, by driving out before thy people, which thou redeemedst to thee from Egypt, nations and their gods. <\/em>The phrase, great things and terrible, in reference to the Exodus, is taken from Deu. 10:21<\/span>. The whole of this part of the prayer is evidently founded upon Deu. 4:7<\/span>; Deu. 4:32-34<\/span>.<\/p>\n 23<\/strong>. <\/strong> To do for you great things <\/strong> For you <\/em> refers to Israel. In the rapt earnestness and enthusiasm of his prayer, David seems in heart to have all Israel before him, and addresses them unconsciously as with an orator’s directness. <\/p>\n Thy land <\/strong> God’s land, the land of Canaan, because it was the land of divine promise.<\/p>\n This prayer of David is a model for all who approach the spiritual mercy-seat. It embodies confession, adoration, <\/em> and supplication. <\/em> David confesses his own unworthiness of blessings already received, (18,) adores Jehovah for personal favours, (19-21,) and also for the amazing displays of mercy and love for his chosen people, (22-24,) and lastly, with devout supplication, prays for the fulfilment of the Divine promise, (25-29.) Let the reader here observe that though the Divine promise to David and his seed was unconditional, and sure as the pledge of God could make it, (2Sa 7:15-16<\/span>,) the pious monarch still prays for its fulfilment. Compare Eze 36:36-37<\/span>.<\/p>\n 2Sa 7:23<\/span><\/em><\/strong>. <\/strong>To do for you<\/em><\/strong><\/strong> Instead of for you, <\/em>the LXX, Vulgate, and Arabic read, for them, <\/em>which is certainly right. See Houbigant, Hallet, &c. By referring to 1Ch 17:21<\/span> the embarrassment of this verse may be removed, and the whole rendered thus: For what one nation upon earth is there like thy people Israel, whom God went to redeem to be his own people, that he might make to himself a name; might do in their favour great and terrible things, and might drive the nations, and their gods, before his people, whom he delivered from Egypt.<\/em> <\/p>\n REFLECTIONS.<\/strong>Overcome with Nathan’s gracious message from the Lord, though his purposes were prevented, the great and precious promises declared to him by the prophet, awaken the liveliest returns of thankfulness. He immediately repairs to the tabernacle, and there pours forth his prayers and praises before his Covenant-God. <\/p>\n 1. Abased in the dust, he confesses his own vileness and unworthiness of these distinguished favours; speaking with deep humility of himself, though so distinguished in gifts and graces. Note; <\/em>They whom God honours, will have the lowliest opinion of themselves. <\/p>\n 2. He acknowledges with thankfulness and admiration what God had done for him. It was to him alone that he was indebted for all that advancement at which he was arrived, and God had now added the promise of many days to come. He is overwhelmed with such goodness! Yet thus has God done, exceeding even his utmost wishes, and leaving David nothing more to ask. Note; <\/em>(1.) God bestows on his people not only more than they deserve, but more than they can desire. (2.) Men are niggards of their gifts, especially to those who have offended them: but God blesses them that were his enemies; first reconciles them to himself, then covers them with mercies and loving-kindness, and more than all, gives them still greater blessings in promise, even than those they at present enjoy. (3.) God’s covenant of grace contains all that a sinner needs: when we plead that before God, and lay hold by faith on Jesus, in whom alone this covenant standeth fast, then all things are ours. <\/p>\n 3. He ascribes the whole to God’s unmerited and boundless grace; who, for his word’s sake, according to his promise by Samuel, or for the sake of his incarnate Son, the Word made flesh, thus graciously respected him, and had also made him know these mercies yet in store, Note; <\/em>To know and be assured of our interest in the blessings of the New Covenant, is an unspeakable mercy. <\/p>\n 4. He extols the glorious God whose mercy was so great towards him. There is none like unto him, no God beside him; none that can do as he doth, in works of power and grace towards his people. 6. He concludes with his humble supplications for the fulfilment of the promises wherein God had caused him to put his trust. Since it had pleased him to reveal his great goodness to his servant, David can ask nothing greater, nothing better. Let the word be established; and this he confidently expects from the truth and faithfulness of God, and is thence encouraged in his heart to pray, because God has promised. Let God therefore be magnified, his great and glorious name be exalted in mercy, and, according as he hath said, Let David’s house be built and blessed, and his throne continue for ever. Note; <\/em>(1.) We may boldly ask, when we have God’s promises to encourage us. (2) Let us not stagger at the greatness of the promise, but pray in faith, nothing doubting. (3.) Whenever we find in our heart to pray, God will not fail to hear and answer us. (4.) It is the constant desire of the faithful soul, that God may be glorified; and as this is especially the case when the kingdom of his dear Son is enlarged, therefore he prays, thy kingdom come. (5.) All repetition of our prayers is not vain repetition, but rather is often the liveliest expression of faith and importunity. <\/p>\n 2Sa 7:23 And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the nations and their gods?<\/p>\n Ver. 23. And what one nation is like thy people?] See Deu 4:7<\/span> ; Deu 33:29<\/span> . See Trapp on “<\/em> Deu 4:7 “<\/em> See Trapp on “<\/em> Deu 33:29 “<\/em> <\/p>\n <\/p>\n Whom God went to redeem.<\/strong> ] Came down from heaven, as it were, to display his glorious power upon earth Exo 3:7-8 The whole Trinity did so in a special manner, when God the Son took our nature, and therein came to visit us. <\/p>\n <\/p>\n And to defer you.<\/strong> ] This he speaketh by a most emphatical apostrophe to the people: and then presently turneth him to God again, having his heart as full of heaven as it could hold.<\/p>\n what . . . ? Figure of speech Erotesis. App-6. <\/p>\n like Israel. Some codices, with Septuagint, Syriac, and Vulgate, read “like Thy People Israel”. <\/p>\n redeem. Hebrew. padah. See notes on Exo 13:13 and 2Sa 6:6. <\/p>\n redeem <\/p>\n (See Scofield “Exo 14:30”) <\/p>\n what one: Deu 4:7, Deu 4:8, Deu 4:32-34, Deu 33:29, Psa 147:20, Rom 3:1, Rom 3:2 <\/p>\n went: Exo 3:7, Exo 3:8, Exo 19:5, Exo 19:6, Num 14:13, Num 14:14, Psa 111:9, Isa 63:7-14, Tit 2:14, 1Pe 2:9, Rev 5:9 <\/p>\n make him: Exo 9:16, Jos 7:9, 1Ch 17:21, Isa 63:12, Isa 63:14, Eze 20:9, Eph 1:6 <\/p>\n great things: Deu 10:21, Psa 40:5, Psa 65:5, Psa 66:3, Psa 106:22, Psa 145:6 <\/p>\n thy people: Deu 9:26, Deu 15:15, Neh 1:10 <\/p>\n nations and their gods: Exo 12:12 <\/p>\n Reciprocal: Gen 35:2 – strange Exo 6:7 – will take Exo 15:16 – which thou Exo 33:16 – separated Exo 34:10 – I will do marvels 2Sa 7:24 – art become Isa 48:20 – utter it even Isa 64:3 – thou didst Jer 32:20 – and hast Mic 6:4 – and redeemed<\/p>\n 2Sa 7:23. What one nation in the earth, &c. He seems to have in view the words of Moses in Deu 4:7; Deu 4:34. To make him a name That all the world might know and acknowledge his power and glory. To do for you great things and terrible, &c. Instead of, for you, the Seventy, Vulgate, and Arabic read, for them. Or the words may be understood, according to Le Clercs interpretation, who supplies some words evidently intended to be supplied to perfect the sense, thus: To do for you great things, O Israel, and terrible for thy land, O God, by casting out the nations before thy people, &c. But the parallel place, 1Ch 17:2, to which the reader is referred, will best explain the sense of this whole verse. From the nations and their gods Some, by gods, understand their rulers; but their gods were no more able, nay, being mere imaginary beings, were less able to save the nations whom Jehovah drove out, than their kings and rulers.<\/p>\n 7:23 And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for {i} you great things and terrible, for {k} thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the {l} nations and their gods?<\/p>\n (i) O Israel.<\/p>\n (k) And inheritance, which is Israel.<\/p>\n (l) From the Egyptians and their idols.<\/p>\n And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the nations … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 7:23”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8215","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8215","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=8215"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8215\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8215"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8215"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8215"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
5. The people of God, from their relation to him, appear also great and distinguished in his eyes. God, or, as the original is, Gods went to redeem them, not Moses and Aaron, (though they as magistrates may be called Elohim,) but the triune God, Father, Son, and Holy Ghost; to save them from the nations, and their gods, to be a peculiar people to Jehovah, their Covenant-God. Note; <\/em>More glorious is our spiritual redemption from idolatrous affections and servitude to sin, more peculiar our consecration to him through the blood of Jesus, than theirs by the blood of bulls and goats. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"