32 37. The praise of Jehovah the giver of victory<\/p>\n
32<\/strong>. For who is a strong God<\/strong> ( El<\/em>) save Jehovah?<\/p>\n and who is a rock, save our God<\/strong> ( Elhm<\/em>)?<\/p>\n Cp. ch. 2Sa 7:22<\/span>; Deu 32:31<\/span>; 1Sa 2:2<\/span>.<\/p>\n El<\/em>, the name which describes God as the Mighty One<\/em>, is found in Samuel only in 1Sa 2:3 ; 2Sa 22:31-33<\/span>; 2Sa 22:48<\/span>; 2Sa 23:5<\/span>. For the combination of El<\/em> and Elhm<\/em> see Gen 33:20<\/span>.<\/p>\n 2Sa 22:32<\/span><\/p>\n For who is God, save the Lord?<\/em><\/p>\n and who is a Rock, save our God?<\/p>\n Jehovah owned and honoured<\/strong><\/p>\n If these questions were proposed from the throne of God amidst the surrounding glorified spirits, there would be but a single word of answer echoed through the glorious realm, None! none is is God, save Jehovah. None! none a Rock, save our God. If that echo were caught by the adjacent circle of angels within the sphere of bliss, and they were asked one by one, or in the mass, Who is God, save the Lord? the reply would but reiterate <\/strong>the answer which sounds upon the harps of the glorified spirits, None! none is God, save the Lord! If the question were put by Beelzebub, in the bottomless pit, among his infernal crew, Who is a God, save the Lord? the howling of their despair, the anguish of their spirits, the horror of their damnation, would all echo, None but Jehovah is God, and we feel his power. Put the question, here upon earth, to the ears of poor, win, proud mortals, Who is God, save the Lord? and we shall find the reply in that solemn Scripture, There are Gods many, and Lords many, and all owned by poor sinners in rebellion against the Most High God. But put the question in the Church of the living God, to those who stand upon the same ground that David did when he wrote this song. Put the question to those who have experienced delivering grace by the mighty hand of Jehovah, who have been subdued at the foot of the cross by omnipotent power, and of whose hearts the Holy Ghost has <\/strong>taken possession, and commanded them to submit to the sway of King Jesus; and they, with one voice, would exclaim, The Lord, He is God; the Lord, He is our <\/strong>God.<\/p>\n For who [is] God, save the Lord? and who [is] a rock, save our God<\/strong>?] [See comments on Ps 18:31]<\/span>.<\/p>\n 32 For who is God save Jehovah,<\/p>\n And who a rock save our God?<\/p>\n 33 This God is my strong fortress,<\/p>\n And leads the innocent his way.<\/p>\n 34 He makes my feet like the hinds,<\/p>\n And setteth me upon my high places;<\/p>\n 35 He teacheth my hands to fight,<\/p>\n And my arms span brazen bows.<\/p>\n There is no true God who can help, except or by the side of Jehovah (cf. Deu 32:31<\/span>; 1Sa 2:2<\/span>). , as in 2Sa 22:2<\/span>. This God is “my strong fortress:” for this figure, comp. Psa 31:5<\/span> and Psa 27:1<\/span>. , strength, might, is construed with , by free subordination: “my fortress, a strong one,” like (Psa 71:7<\/span>; cf. Ewald, 291, b<\/em>.). for , from (vid., Ges .<\/em> 72; Olshausen, Gram<\/em>. p. 579), in the sense of leading or taking round, as in Pro 12:26<\/span>. God leads the innocent his way, i.e., He is his leader and guide therein. The Keri<\/em> rests upon a misunderstanding. There is an important difference in the reading of this verse in Ps 18, viz., “The God who girdeth me with strength, and makes my way innocent.” The last clause is certainly an alteration which simplifies the meaning, and so is also the first clause, the thought of which occurs again, word for word, in 2Sa 22:40<\/span><\/em>, with the addition of . or , the hind, or female stag, is a figure of speech denoting swiftness in running. “ Like the hinds:<\/em> ” a condensed simile for “like the hinds’ feet,” such as we frequently meet with in Hebrew (vid., Ges.<\/em> 144, Anm.). The reference is to swiftness in pursuit of the foe (vid., 2Sa 2:18<\/span>; 1Ch 12:8<\/span>). , his<\/em> feet, for ( my<\/em> feet) in the psalm, may be accounted for from the fact, that David had spoken of himself in the third person as the innocent one. “ My high places<\/em> ” were not the high places of the enemy, that became his by virtue of conquest, but the high places of his own land, which he maintained triumphantly, so that he ruled the land for them. The expression is formed after Deu 32:13<\/span>, and is imitated in Hab 3:19<\/span>. is generally construed with a double accusative: here it is written with an accusative and , and signifies to instruct for the war. , in the psalm , on account of the feminine , is not the Niphal<\/em> of , to be broken in pieces, but the Piel<\/em> of , to cause to go down, to press down the bow, i.e., to set it. The bow of brass is mentioned as being the strongest: setting such a bow would be a sign of great heroic strength. The two verses (2Sa 22:34<\/span> and 2Sa 22:35<\/span>) are simply a particularizing description of the power and might with which the Lord had endowed David to enable him to conquer all his foes.<\/p>\n The Lords Victory. 2Sa. 22:32-51<\/span><\/p>\n 32<\/p>\n For who is God, save the Lord?<\/p>\n and who is a rock, save our God?<\/p>\n 33<\/p>\n God is my strength and power;<\/p>\n and he maketh my way perfect.<\/p>\n 34<\/p>\n He maketh my feet like hinds feet:<\/p>\n and setteth me upon my high places.<\/p>\n 35<\/p>\n He teacheth my hands to war;<\/p>\n so that a bow of steel is broken by mine arms.<\/p>\n 36<\/p>\n Thou hast also given me the shield of thy salvation:<\/p>\n and thy gentleness hath made me great.<\/p>\n 37<\/p>\n Thou hast enlarged my steps under me;<\/p>\n so that my feet did not slip.<\/p>\n 38<\/p>\n I have pursued mine enemies, and destroyed them;<\/p>\n and turned not again until I had consumed them.<\/p>\n 39<\/p>\n And I have consumed them, and wounded them, that they could not arise:<\/p>\n yea, they are fallen under my feet.<\/p>\n 40<\/p>\n For thou hast girded me with strength to battle:<\/p>\n them that rose up against me hast thou subdued under me.<\/p>\n 41<\/p>\n Thou hast also given me the necks of mine enemies,<\/p>\n that I might destroy them that hate me.<\/p>\n 42<\/p>\n They looked, but there was none to save;<\/p>\n even unto the Lord, but he answered them not.<\/p>\n 43<\/p>\n Then did I beat them as small as the dust of the earth:<\/p>\n I did stamp them as the mire of the street, and did spread them abroad.<\/p>\n 44<\/p>\n Thou also hast delivered me from the strivings of my people,<\/p>\n thou hast kept me to be head of the heathen:<\/p>\n a people which I knew not shall serve me.<\/p>\n 45<\/p>\n Strangers shall submit themselves unto me:<\/p>\n as soon as they hear, they shall be obedient unto me.<\/p>\n 46<\/p>\n Strangers shall fade away,<\/p>\n and they shall be afraid out of their close places.<\/p>\n 47<\/p>\n The Lord liveth; and blessed be my rock;<\/p>\n and exalted be the God of the rock of my salvation.<\/p>\n 48<\/p>\n It is God that avengeth me,<\/p>\n and that bringeth down the people under me,<\/p>\n 49<\/p>\n and that bringeth me forth from mine enemies:<\/p>\n thou also hast lifted me up on high above them that rose up against me: 50<\/p>\n Therefore I will give thanks unto thee, O Lord, among the heathen,<\/p>\n and I will sing praises unto thy name.<\/p>\n 51<\/p>\n He is the tower of salvation for his king:<\/p>\n and showeth mercy to his anointed, David finally broke into a doxology of praise and thanksgiving. He returned to the theme with which he began the psalm, as he called God, the rock of his salvation (2Sa. 22:2<\/span>; 2Sa. 22:49<\/span>). God had avenged David of his enemies and subdued people under his command. None of his enemies had been able to overcome him, and he had been exalted to a high place among the kings of the day. Violent men had not been able to destroy him, not even his own son, Absalom. David therefore, gave thanks to God that even the heathen might know of his mercies. David would sing praises to God who was his tower of salvation (2Sa. 22:3<\/span>; 2Sa. 22:51<\/span>). David closed his song by referring to himself as Gods anointed who had received Gods mercy. Gods mercy was not only given to David, but was promised to his seed after him, this latter reference being an allusion to a covenant made with him in 2 Samuel 7<\/span>.<\/p>\n 4.<\/p>\n What five songs are recorded in Samuel?<\/p>\n The following songs are all found in the books of Samuel and furnish typical samples of Israels poetry:<\/p>\n 1.<\/p>\n Hannahs song of Thanksgiving<\/p>\n I Samuel<\/p>\n 2Sa. 2:1-10 2.<\/p>\n Davids Lament<\/p>\n II Samuel<\/p>\n 2Sa. 1:19-27 3.<\/p>\n Davids Dirge<\/p>\n II Samuel<\/p>\n 2Sa. 3:33-34 4.<\/p>\n Davids Song of Thanksgiving<\/p>\n II Samuel<\/p>\n 2Sa. 22:1-5 5.<\/p>\n Davids Last Words<\/p>\n II Samuel<\/p>\n 2Sa. 23:1-7 who . . . ? Figure of speech Erotesis. App-6. <\/p>\n For who: Deu 32:31, Deu 32:39, 1Sa 2:2, Isa 44:6, Isa 44:8, Isa 45:5, Isa 45:6, Isa 45:21, Jer 10:6, Jer 10:7, Jer 10:16 <\/p>\n a rock: 2Sa 22:2, 2Sa 22:3 <\/p>\n Reciprocal: Deu 32:4 – the Rock 2Sa 23:3 – the Rock Psa 18:31 – General Luk 6:48 – rock<\/p>\n For who [is] God, save the LORD? and who [is] a rock, save our God? 32 37. The praise of Jehovah the giver of victory 32. For who is a strong God ( El) save Jehovah? and who is a rock, save our God ( Elhm)? Cp. ch. 2Sa 7:22; Deu 32:31; 1Sa 2:2. El, … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 22:32”<\/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-8646","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8646","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=8646"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8646\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8646"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8646"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8646"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>The appeal. Fallen man has made many gods, and, consequently, the world is full of idoltary. I need not go to the millions of avowed Pagans and Mahometants for examples of idolatry, and of bowing down to stocks and stones. I need not go to what are called Popish countries for examples of unmitigated idolatry. There are cases constantly coming before our notice in wretched Ireland, aye, and in dear old England too, in which the grossest idolatry is transacted. Men make unto themselves gods of materials. They make unto themselves gods of mortals. They make unto themselves gods of meal. I wonder who, in the possession of the meanest common sense, would worship such gods–gods of mortals; gods of materials, and gods of meal, gods of wafers. These are specimens of the brutish ignorance, the worse than brutish ignorance, into which man has fallen.<\/p>\n
II. <\/strong>A challenge. In the 41st chapter of Isaiah the Lord is reproving these idolators, and says, If ye be gods, show the things that are to come hereafter, that we may know that ye are gods; ye, do good, or do evil, that we may be dismayed, and behold it together. If ye be gods, show us the things that are to come. And let these idols–these material gods, and mortal gods–show us the things that are to come hereafter. Then we wilt own them to be gods. Now the great matter of fact, with relation to our covenant God, is that He has told us the things that are to come hereafter. He has set down in His own most precious word what is to take place in time, at the judgment and in eternity. He has shown tile things that are to come hereafter to the faith of many of us, and we do not and cannot dispute them. Faith has discerned and received them, and has acknowledged that God hath shown them unto us.<\/p>\n
III. <\/strong>The triumph. (J. Irons<\/em>.)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
thou hast delivered me from the violent man.<\/p>\n
unto David, and to his seed for evermore.<\/p>\n
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<\/span><\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"