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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 (Psa_18:50) he calls himself “’ king,” not in the sense of his having dominion over God, but being made and appointed king by him. Having experienced God’ kindness in so many ways, he calls him “ 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’ 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’ people against all attacks of the world, and of the evil one. He had a reason for reckoning it among the chiefest of God’ mercies, that he controlled the people under his government. For עמי, ami, my people, some read, עמים, amim, peoples; (258) 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’ secret favor. The verb רדד, 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’ work.
(258) Those who conjecture that עמים, amim, is the correct reading, refer to the parallel passage in Psa_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 2Sa_22:44, and Lam_3:14, and consequently rendered by my people, is to be taken as the plural number of that noun.