Text -- 2 Samuel 22:11 (NET)

22:11 He mounted a winged angel and flew; he glided on the wings of the wind.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Sa 22:11

He rode upon a cherub, and did fly - he was seen upon the things of the wind - In the original of this sublime passage, sense and sound are astonishingly well connected. I shall insert the Hebrew, represent it in English letters for the sake of the unlearned reader, and have only to observe, he must read from the right to the left

רוח	כנפי	על	וירא	ויעף	כרוב	על	וירכב
ruach	canphey	al	vaiyera	vaiyaoph	kerub	al	vayirkab
wind the	of wings the	upon	seen was he and;	fly did and	cherub	upon	rode he

The clap of the wing, the agitation and rush through the air are expressed here in a very extraordinary manner

Other beauties of this kind will be noted in the exposition of the Psalm alluded to above

I now subjoin Dr. Kennicott’ s remarks on this chapter: -

"The very sublime poetry contained in this chapter is universally admired, and yet it cannot be perfectly understood, till it is known Who is the speaker, who the person thus triumphant over mighty enemies, whose Sufferings occasioned such a dreadful convulsion of nature, and, who, upon his deliverance, inflicted such vengeance on his own people, and also became thus a king over the heathen. Should we be told that this person was David, it will be very difficult to show how this description can possibly agree with that character: but if it did in fact agree, yet would it contradict St. Paul, who quotes part of it as predicting the conversion of the Gentiles under Christ the Messiah. Rom 15:9; Heb 2:13; and see Peirce’ s Commentary, p. 50. Now if the person represented as speaking through this Divine ode be David only, the Messiah is excluded. In consequence of the difficulties resulting from each of these suppositions, the general idea has been that it relates both to David and to the Messiah as a prophecy of a double sense; first, as spoken by David of himself, and yet to be understood in a secondary sense, of the Messiah. But it must be remarked here, that if spoken only of David, it is not a prediction of any thing future, but a thanksgiving for favors past, and therefore is no prophecy at all. And farther, it could not be a prophecy descriptive of David unless the particulars agreed to David, which they evidently do not. If then David be here necessarily excluded from the single sense, he must be excluded also from the double sense, because nothing can be intended by any sacred writer, to relate to two persons, unless it be True of both; but it not being the case here as to David, we must conclude that this song relates only to the Messiah; and on this subject an excellent Dissertation, by the late Mr. Peirce, is subjoined to his comment on the Epistle to the Hebrews. It may be necessary to add here two remarks: the twenty-fourth verse now ends with, I have kept myself from mine iniquity, which words, it is objected, are not proper, if applied to the Messiah. But this difficulty is removed, in part, by the context, which represents the speaker as perfectly innocent and righteous; and this exactly agrees with the proof arising from the Syriac and Arabic versions, and also the Chaldee paraphrase, that this word was anciently מעונים ab iniquitatibus ; consequently, this is one of the many instances where the ם final mem is improperly omitted by the Jewish transcribers. See my General Dissertation. Lastly, the difficulty arising from the title, which ascribes the Psalm to David, and which seems to make him the speaker in it, may be removed, either by supposing that the title here, like those now prefixed to several Psalms, is of no sufficient authority; or rather, by considering this title as only meant to describe the time when David composed this prophetic hymn, that when delivered from all his other enemies as well as from the hand of Saul, he then consecrated his leisure by composing this sublime prophecy concerning Messiah, his son, whom he represents here as speaking, (just as in Psalm 22, 40, and other places), and as describing

1.    His triumph over death and hell

2.    The manifestations of Omnipotence in his favor, earth and heaven, trembling at God’ s awful presence

3.    The speaker’ s innocence thus divinely attested

4.    The vengeance he was to take on his own people the Jews, in the destruction of Jerusalem; and

5.    The adoption of the heathen, over whom he was to be the head and ruler

"Another instance of a title denoting only the time of a prophecy, occurs in the very next chapter; where a prophecy concerning the Messiah is entitled, The Last words of David; i.e., a hymn which he composed a little before his death, after all his other prophecies. And perhaps this ode in 2 Samuel 22, which immediately precedes that in 2 Samuel 23, was composed but a little while before; namely, when all his wars were over. Let it be added, that Josephus, immediately before he speaks of David’ s mighty men, which follow in this same chapter of Samuel, considers the two hymns in 2 Samuel 22 and 23, as both written after his wars were over - Jam Davides, bellis et periculis perfunctus, pacemque deinceps profundam agitans, odas in Deum hymnosque composuit . Tom. i., page 401."

Defender: 2Sa 22:11

The mighty angelic beings called cherubim (Satan himself was originally the highest of all - Eze 28:14) are always associated with the presence of God as sovereign Creator.

Defender: 2Sa 22:11

In the Hebrew, "wind" is the same as "spirit," so this phrase could refer to "the wings of the Spirit." In the Bible's first reference to "the Spirit of God" (Gen 1:2), He is seen as moving in the presence of the primeval waters. The word used for moving is the same as that for the fluttering movement of the wings of a great bird. The vibrating motion implies the generating of waves of energy, flowing out from the Spirit to energize the newly created cosmos. Similarly, divine energy emanates from the Spirit here but this time in destructive rather than creative power."

TSK: 2Sa 22:11

a cherub : Gen 3:24; Exo 25:19; 1Sa 4:4; Psa 18:10, Psa 68:17, Psa 80:1, Psa 99:1; Eze 9:3; Eze 10:2-14; Heb 1:14

upon the : Psa 104:3, Psa 139:9

Commentary -- Word/Phrase Notes (per Verse)

Haydock: 2Sa 22:11

Upon. Cardell (Menochius) would translate the Hebrew, "as in contest."

Gill: 2Sa 22:11

And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. See Gill on Psa 18:10.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 22:11

¹ tn Or “rode upon.”

² tn Heb “a cherub” (so KJV, NAB, NRSV); NIV “the cherubim” (plural); TEV “his winged creature”; CEV “flying creatures.”

sn A winged angel. Cherubs, as depicted in the Old Testament, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line).

³ tc The translation follows very many medieval Hebrew mss in reading וַיֵּדֶא (vayyÿde’, “and he glided”; cf. NIV “soared”; NCV “raced”) rather than MT וַיֵּרָא (vayyera’, “and he appeared,” so NASB, CEV). See as well the Syriac Peshitta, Targum, Vulgate, and the parallel version in Ps 18:10, which preserves the original reading (see the note there).

⁴ sn The wings of the wind. Verse 10 may depict the Lord mounting a cherub, which is in turn propelled by the wind current. Another option is that two different vehicles (a cherub and the wind) are envisioned. A third option is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

Geneva Bible: 2Sa 22:11

And he rode upon a ^{( g )} cherub, and did fly: and he was seen upon the wings of the wind.

^{( g )} To fly in a moment through the world.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 22:1-51

1 David's psalm of thanksgiving for God's powerful deliverance, and manifold blessings.

MHCC: 2Sa 22:1-51

This chapter is a psalm of praise; we find it afterwards nearly as Psalms 18. They that trust God in the way of duty, shall find him a present help in their greatest dangers: David did so. Remarkable preservations should be particularly mentioned in our praises. We shall never be delivered from all enemies till we get to heaven. God will preserve all his people, 2Ti 4:18. Those who receive signal mercies from God, ought to give him the glory. In the day that God delivered David, he sang this song. While the mercy is fresh, and we are most affected with it, let the thank-offering be brought, to be kindled with the fire of that affection. All his joys and hopes close, as all our hopes should do, in the great Redeemer.

Matthew Henry: 2Sa 22:2-51

Let us observe, in this song of praise,

I. How David adores God, and gives him the glory of his infinite perfections. There is none like him, nor any to be compared with him (2Sa 22:32): Who is God, save the Lord? All others that are adored as deities are counterfeits and pretenders. None is to be relied on but he. Who is a rock, save our God? They are dead, but the Lord liveth, 2Sa 22:47. They disappoint their worshippers when they most need them. But as for God his way is perfect, 2Sa 22:31. Men begin in kindness, but end not - promise, but perform not; but God will finish his work, and his word is tried, and what we may trust.

II. How he triumphs in the interest he has in this God, and his relation to him, which he lays down as the foundation of all the benefits he has received from him: He is my God; as such he cries to him (2Sa 22:7), and cleaves to him (2Sa 22:22); "and, if my God, then my rock "(2Sa 22:2), that is, "my strength and my power (2Sa 22:33), the rock under which I take shelter (he who is to me as the shadow of a great rock in a weary land), the rock on which I build my hope,"2Sa 22:3. Whatever is my strength and support, it is the God of my rock that makes it so; nay, he is the God of the rock of my salvation (2Sa 22:47): my saving strength is in him and from him. David often hid himself in a rock (1Sa 24:2), but God was his chief hiding-place. "He is my fortress, in which I am safe and think myself so - my high tower, or stronghold, in which I am out of the reach of real evils - the tower of salvation (2Sa 22:51), which can never be sealed nor battered, nor undermined. Salvation itself saves me. Am I in distress? he is my deliverer - struck at, shot at? he is my shield - pursued? he is my refuge - oppressed? he is my saviour, that rescues me out of the hand of those that seek my ruin. Nay, he is the horn of my salvation, by which I am strongly protected, and my enemies are strongly pushed."Christ is spoken of as the horn of salvation in the house of David, Luk 1:69. "Am I burdened, and ready to sink? The Lord is my stay (2Sa 22:19), by whom I am supported. Am I in the dark, benighted, at a loss? Thou art my lamp, O Lord! to show me my way, and thou wilt dispel my darkness, "2Sa 22:29. If we sincerely take the Lord for our God, all this, and much more, he will be to us, all we need and can desire.

III. What improvement he makes of his interest in God. If he be mine, 1. In him will I trust (2Sa 22:3), that is, "I will resign myself to his direction, and then depend upon his power, and wisdom, and goodness, to conduct me well."2. On him I will call (2Sa 22:4), for he is worthy to be praised. What we have found in God that is worthy to be praised should engage us to pray to him and give glory to him. 3. To him will I give thanks (2Sa 22:50), and that publicly. When he was among the heathen he would neither be afraid nor ashamed to own his obligations to the God of Israel.

IV. The full and large account he keeps for himself, and gives to others, of the great and kind things God had done for him. This takes up most of the song. He gives God the glory both of his deliverances and of his successes, showing both the perils he was delivered from and the power he was advanced to.

1. He magnifies the great salvations God had wrought for him. God sometimes brings his people into very great difficulties and dangers, that he may have the honour of saving them and they the comfort of being saved by him. He owns, Thou hast saved me from violence (2Sa 22:3), from my enemies (2Sa 22:4), from my strong enemy, meaning Saul, who, if God had not succoured him, would have been too hard for him, 2Sa 22:18. Thou hast given me the shield of thy salvation, 2Sa 22:36. To magnify the salvation, he observes,

(1.) That the danger was very great and threatening out of which he was delivered. Men rose up against him (2Sa 22:40, 2Sa 22:49) that hated him (2Sa 22:41), a violent man (2Sa 22:49) namely, Saul, who was malicious in his designs against him and vigorous in his pursuit. This is expressed figuratively, 2Sa 22:5, 2Sa 22:6. He was surrounded with death on every side, threatened to be overwhelmed, and saw no way of escape. So violently did the waves of death beat upon him, so strongly did the cords and snares of death hold him, that he could not help himself, any more than a man in the grave can. The floods of Belial, the wicked one, and his wicked instruments, made him afraid; he trembled to see not only earth, but death and hell, in arms against him.

(2.) That his deliverance was an answer to prayer, 2Sa 22:7. He has here left us a good example, when we are in distress, to cry unto God with importunity, as children in a fright cry to their parents; and great encouragement to do so, in that he found God ready to answer prayer out of his temple in heaven, where he is continually served and adored.

(3.) That God appeared in a singular and extraordinary manner for him and against his enemies. The expressions are borrowed from the descent of the divine Majesty upon Mount Sinai, 2Sa 22:8, 2Sa 22:9, etc. We do not find that in any of David's battles God fought for him with thunder (as in Samuel's time), or with hail (as in Joshua's time), or with the stars in their courses (as in Deborah's time); but these lofty metaphors are used, [1.] To set forth the glory of God, which was manifested in his deliverance. God's wisdom and power, his goodness and faithfulness, his justice and holiness, and his sovereign dominion over all the creatures and all the counsels of men, which appeared in favour of David, were as clear and bright a discovery of God's glory to an eye of faith as such miraculous interpositions would have been to an eye of sense. [2.] To set forth God's displeasure against his enemies, God so espoused his cause that he showed himself an enemy to all his enemies; his anger is set forth by a smoke out of his nostrils, and fire out of his mouth (2Sa 22:9), coals kindled (2Sa 22:13), arrows, 2Sa 22:15. Who knows the power and terror of his wrath? [3.] To set forth the extraordinary confusion which his enemies were put into, and the consternation that seized them; as if the earth had trembled and the foundations of the world had been discovered, 2Sa 22:8, 2Sa 22:16. Who can stand before God when he is angry? [4.] To show how ready God was to help him: He rode upon a cherub and did fly, 2Sa 22:11. God hastened to his succour, and came to him with seasonable relief, though he had seemed at a distance; yet he was a God hiding himself (Isa 14:15), for he made darkness his pavilion (2Sa 22:12), for the amazement of his enemies and the protection of his own people.

(4.) That God manifested his particular favour and kindness to him in these deliverances (2Sa 22:20): He delivered me, because he delighted in me. The deliverance came not from common providence, but covenant-love; he was herein treated as a favourite: so he perceived by the communications of divine grace and comfort to his soul with these deliverances, and the communion he had with God in them. Herein he was a type of Christ, whom God upheld because he delighted in him, Isa 42:1, Isa 42:2.

2. He magnifies the great successes God had crowned him with. He had not only preserved but prospered him. He was blessed, (1.) With liberty and enlargement. He was brought into a large place (2Sa 22:20), where he had room to thrive, and his steps were enlarged under him, so that he had room to stir (2Sa 22:37), being no longer straitened and confined. (2.) With military skill, and strength, and swiftness. Though he was bred up to the crook, he was well instructed in the arts of war and qualified for the toils and perils of it. God, having called him to fight his battles, qualified him for the service. He made him very ingenious ( He teacheth my hands to war, 2Sa 22:35. And this ingenuity was as good as strength, for it follows, "so that a bow of steel is broken by my arms, "not so much by main force as by dexterity), and very vigorous and valiant. ( Thou hast girded me with strength to battle, 2Sa 22:40. He gives God the glory of all his courage and ability for service), and very expeditious: He maketh my feet swift like hinds feet (2Sa 22:34), which is of great advantage both in charging and retreating. (3.) With victory over his enemies, not only Saul and Absalom, but the Philistines, Moabites, Ammonites, Syrians, and other neighbouring nations, whom he subdued and made tributaries to Israel. His wonderful victories are here described, 2Sa 22:38-43. They were speedy victories ( I turned not again till I had consumed them, 2Sa 22:38) and complete victories. The enemies of Israel were wounded, destroyed, consumed, fell under his feet, trampled upon, and disabled to rise, and their necks lay at his mercy. They cried both to earth and heaven for help, but in vain. There was none to save, none that durst appear for them. God answered them, not for they were not on his side, nor did they cry unto him till they were brought to the last extremity. Being thus abandoned, they became an easy prey to David's righteous and victorious sword, so that he beat them as small as the dust of the earth, which is scattered by the wind and trodden on by every foot. (4.) With advancement to honour and power. To this he was anointed before his troubles began, and at length, post tot discrimina rerum - after all his dangers and disasters, he gained his point. God made his way perfect (2Sa 22:33), gave him success in all his undertakings, set him upon his high places (2Sa 22:34), denoting both safety and dignity. God's gentleness, his grace and tender mercy, made him great (2Sa 22:36), gave him great wealth, and great authority, and a name like that of the great men of the earth. He was kept to be the head of the heathen (2Sa 22:44); his signal preservations evinced that he was designed and reserved for something great - to rule over all Israel, notwithstanding the strivings of the people, and so that those whom he had not known should serve him, many of the nations that lay remote. Thus he was lifted up on high, as high as the throne, above those that rose up against him, 2Sa 22:49.

V. The comfortable reflections he makes upon his own integrity, which God, by those wonderful deliverances, had graciously owned and witnessed to, 2Sa 22:21-25. He means especially his integrity with reference to Saul and Ishbosheth, Absalom and Sheba, and those who either opposed his coming to the crown or endeavoured to dethrone him. They falsely accused him and misrepresented him, but he had the testimony of this conscience for him that he was not an ambitious aspiring man, a false and bloody man, as they called him, - that he had never taken any indirect unlawful courses to secure or raise himself, but in his whole conduct had kept in the way of his duty, - and that in the whole course of his conversation he had, for the main, made religion his business, so that he could take God's favours to him as the rewards of his righteousness, not of debt, but of grace. God had recompensed him, though not for his righteousness, as if that had merited any thing at the hand of God, yet according to his righteousness, which he was well pleased with, and had an eye to. His conscience witnessed for him, 1. That he had made the word of God his rule, and had kept to it, 2Sa 22:23. Wherever he was, God's judgments were before him as his guide; whithersoever he went, he took his religion along with him, and though he was forced to depart from his country, and sent, as it were, to serve other gods, yet as for God's statutes, he did not depart from them, but kept the way of the Lord and walked in it. 2. That he had carefully avoided the bye-paths of sin. He had not wickedly departed from his God. He could not say but that he had taken some false steps, but he had not deserted God, nor forsaken his way. Sins of infirmity he could not acquit himself from, but the grace of God had kept him from presumptuous sins. Though he had sometimes weakly departed from his God. By this it appeared that he was upright before God, or to God (in his sight, and with an eye to him), that he kept himself from his own iniquity, not only from that particular sin of killing Saul when it was in the power of his hand to do it, but, in general, he was afraid of sin and watchful against it, and made conscience of what he said and did. The matter of Uriah is an exception (1Ki 15:5), like that in Hezekiah's character, 2Ch 32:31. Note, A careful abstaining from our own iniquity is one of the best evidences of our own integrity; and the testimony of our conscience for us that we have done so will be such a rejoicing as will not only lessen the griefs of an afflicted state, but increase the comforts of a prosperous state. David reflected with more comfort upon his victories over his own iniquity than upon his conquest of Goliath and all the hosts of the uncircumcised Philistines; and the witness of his own heart to his uprightness was sweeter though more silent music than theirs that sang, David has slain his ten thousands. If a great man be a good man, his goodness will be much more his satisfaction than his greatness. Let favour be shown to the upright and his uprightness will sweeten it, will double it.

VI. The comfortable prospects he has of God's further favour. As he looks back, so he looks forward, with pleasure, and assures himself of the kindness God has in store for all the saints, for himself, and also for his seed.

1. For all good people, 2Sa 22:26-28. As God had dealt with him according to his uprightness, so he will with all others. He takes occasion here to lay down the established rules of God's procedure with the children of men: -

(1.) That he will do good to those that are upright in their hearts. As we are found towards God, he will be found towards us. [1.] God's mercy and grace will be the joy of those that are merciful and gracious. Even the merciful need mercy; and they shall obtain it. [2.] God's uprightness, his justice and faithfulness, will be the joy of those that are upright, just, and faithful, both towards God and man. [3.] God's purity and holiness will be the joy of those that are pure and holy, who therefore give thanks at the remembrance thereof. And, if any of these good people be afflicted people, he will save them, either out of their afflictions or by and after them. On the other hand,

(2.) That those who turn aside to crooked ways he will lead forth with the workers of iniquity, as he says in another psalm. With the froward he will wrestle; and those with whom God wrestles are sure to be foiled. Woe unto him that strives with his Maker! God will walk contrary to those that walk contrary to him and be displeased with those that are displeased with him. As for the haughty, his eyes are upon them, marking them out, as it were, to be brought down; for he resists the proud.

2. For himself. He foresaw that his conquests and kingdom would be yet further enlarged, 2Sa 22:45, 2Sa 22:46. Even the sons of the stranger, that would hear the report of his victories and the tokens of God's presence with him, would be possessed with a fear of him, would be forced to submit to him, though feignedly, and would be obedient to him. The successes which he had had he looked upon as earnests of more and means of more. Who durst oppose him by whom so many had been overcome? Thus the Son of David goes on conquering and to conquer, Rev 6:2. His gospel, which has been victorious, shall be so more and more.

3. For his seed: He showeth mercy to his Messiah (2Sa 22:51), not only to David himself, but to that seed of his for evermore. David was himself anointed of God, not a usurper, but duly called to the government and qualified for it; therefore he doubted not but God would show mercy to him, that mercy which he had promised not to take from him nor from his posterity (2Sa 7:15, 2Sa 7:16); on that promise he depends, with an eye to Christ, who alone is his seed for evermore, whose throne and kingdom still continue, and will to the end, whereas the seed and lineage of David are long since extinct. See Psa 89:28, Psa 89:29. Thus all his joys and all his hopes terminate, as ours should, in the great Redeemer.

Keil-Delitzsch: 2Sa 22:11-12

11 He rode upon a cherub and flew hither,

And appeared upon the wings of the wind.

12 He made darkness round about Him as pavilions,

Water-gathering, thick clouds.

13 Out of the splendour before Him

Burned red-hot coals of fire.

These three verses are a further expansion of 2Sa 22:19, and 2Sa 22:11 of 2Sa 22:10 . The cherub is not a personified earthly creature, for cherubim are angels around the throne of God (see at Gen 3:22). The poetical figure "riding upon the cherub"is borrowed from the fact that God was enthroned between the two cherubim upon the lid of the ark of the covenant, and above their outspread wings (Exo 25:20-21). As the idea of His "dwelling between the cherubim"(2Sa 6:2; 1Sa 4:4; Psa 80:2) was founded upon this typical manifestation of the gracious presence of God in the Most Holy place, so here David depicts the descent of Jehovah from heaven as "riding upon a cherub,"picturing the cherub as a throne upon which God appears in the clouds of heaven, though without therefore imagining Him as riding upon a sphinx or driving in a chariot-throne. Such notions as these are precluded by the addition of the term ויּעף , "did fly."The " flying "is also suggested by the wings of the cherubim. As the divine " shechinah "was enthroned above the ark of the covenant upon the wings of the cherubim, David in his poetical description represents the cherub and his wings as carrying the throne of God, to express the thought that Jehovah came down from heaven as the judge and saviour of His servants in the splendour of His divine glory, surrounded by cherubim who stand as His highest servants around His throne, just as Moses in his blessing (Deu 33:2) speaks of Jehovah as coming out of myriads of His holy angels. The elementary substratum of this was the wings of the wind, upon which He appeared. In the psalm we have ויּדא , from דּאה , to soar (Deu 28:39; Jer 48:40), which suggests the idea of flying better than ויּרא (He was seen), though the latter gives the real explanation. In 2Sa 22:12 and 2Sa 22:13, the "cloudy darkness under His feet"( 2Sa 22:10 ) is still further expanded, so as to prepare the way for the description of thunder and lightning in 2Sa 22:14. God in His wrath withdraws His face from man. He envelopes himself in clouds. The darkness round about him is the black thunder-cloud which forms His hut or tent. The plural succoth is occasioned by the plural סביבתיו , "His surroundings:"it is used with indefinite generality, and is more probably the original term than סכּתו in the psalm. The " darkness "is still further explained in the second clause, מים חשׁרת , water-gatherings . חשׁרה ( ἁπ. λεγ. ) signifies, according to the Arabic, a gathering or collection. The expression used in the psalm is מים חשׁכת , water-darkness , which, if not less appropriate, is at any rate not the original term. שׁחקים עבי , clouds of clouds , i.e., the thickest clouds; a kind of superlative, in which a synonym is used instead of the same noun.

Constable: 2Sa 21:1--24:25

VII. SUMMARY ILLUSTRATIONS chs. 21--24

The last major section of the Book of Samuel (2 Sam. 21-24) consists of six separate pericopes that together constitute a conclusion to the whole book (cf. Judg. 17-21). Each pericope emphasizes the theological message of the book.²⁹¹

". . . the final four chapters, far from being a clumsy appendix, offer a highly reflective, theological interpretation of David's whole career adumbrating the messianic hope."²⁹²

The structure of this section too is chiastic.

"A. The Lord's Wrath Against Israel (21:1-14)

B. David's Heroes (21:15-22)

C. David's Song of Praise (22:1-51)

C'. David's Last Words (23:1-7)

B'. David's Mighty Men (23:8-39)

A'. The Lord's Wrath Against Israel (24:1-25)"²⁹³

Constable: 2Sa 22:1-51

C. David's Praise of Yahweh ch. 22

"It has long been recognized that 2 Samuel 22 is not only one of the oldest major poems in the OT but also that, because Psalm 18 parallels it almost verbatim, it is a key passage for the theory and practice of OT textual criticism."³⁰⁴

This psalm records David's own expression of the theological message the writer of Samuel expounded historically. Yahweh is King, and He blesses those who submit to His authority in many ways. Verse 21 is perhaps the key verse. David learned the truths expressed in this psalm and evidently composed it early in his career (v. 1).

This song shares several key themes with Hannah's song (1 Sam. 2:1-10). Both David and Hannah used horn as a figure of strength at the beginning (v. 3; 1 Sam. 2:1) and rock as a figure for God (v. v. 2; 1 Sam. 2:2). They both referred to divine deliverance (v. 3; 1 Sam. 2:1-2) and ended by equating God's king with His anointed (v. 51; 1 Sam. 2:10). Thus these two songs form a kind of inclusio around the Books of Samuel and give them unity. Given the similarities each makes its own unique statement as well.³⁰⁵

This is a psalm of declarative praise for what God had done for David. It reflects David's rich spiritual life. While David focused attention on the Lord more than on himself, his emphasis was on the blessings Yahweh had bestowed on him.

We can divide the passage into four sections: the Lord's exaltation (vv. 1-4), the Lord's exploits (vv. 5-20), the Lord's equity (vv. 21-30), and the Lord's excellence (vv. 31-51).³⁰⁶

The reference to God's temple (v. 7) probably means heaven. "Arrows" (v. 15) is a figure for lightning bolts. God had drawn David out of the waters of affliction as Pharaoh's daughter had drawn Moses out of literal dangerous waters (v. 17). God had rewarded David (not saved him) because of his righteous conduct (v. 21). Cleanness (Heb. bor) of hands (v. 21) is a figure describing moral purity that derives from the practice of washing the hands with soda (bor).

"The psalmist is not talking about justification by works, much less about sinless perfection, but about a conscience void of offence [sic] toward God and men' (Acts 24:16)."³⁰⁷

God responds to people according to their conduct (vv. 26-27). He is astute (shrewd) to the perverted (crooked, v. 27) in the sense that He turns them into fools.³⁰⁸ The similies in verse 43 picture David's enemies as objects of humiliation and contempt.³⁰⁹

"It is . . . both serendipitous and satisfying that the Song of David, a psalm of impressive scope and exquisite beauty, should begin with The LORD' (v. 2), the Eternal One, and end with forever' (v. 51)."³¹⁰

Guzik: 2Sa 22:1-51

2 Samuel 22 - David's Psalm of Praise

A. Part One: Praise, Deliverance, and the Reason for Deliverance.

1. (1) Introduction to the psalm.

Then David spoke to the LORD the words of this song, on the day when the LORD had delivered him from the hand of all his enemies, and from the hand of Saul.

a. Then David spoke to the LORD the words of this song: For many reasons, most commentators assume that this was a psalm David wrote and sung many years before and is inserted at the end of 2 Samuel out of its chronological place. This is possible, but not necessary.

i. "The psalm appears almost as David's final words. Hence, it is a summary thanksgiving for God's many deliverances of him through his long life of service." (Boice)

b. The words of this song: With minor variations, this psalm is the same as Psalm 18. It is likely that David composed this song as a younger man - perhaps when Saul died and he first took the throne, as described in 2 Samuel 8:14, when David had subdued all his enemies, and the Lord preserved David wherever he went. Yet in his old age David could look back with great gratitude and sing this song again, looking at his whole life.

i. This psalm is a great summary of David's whole character and attitude through life. "Such convictions - of the absolute sovereignty of Jehovah, of His omnipotent power to deliver, of the necessity for obedience to His law, and of assurance that in the case of such obedience He ever acts for His people - constituted the underlying strength of David's character." (Morgan)

ii. "We have another form of this Psalm with significant variations . . . and this suggests the idea that it was sung by David at different times when he reviewed his own remarkable history, and observed the gracious hand of God in it all." (Spurgeon)

2. (2-4) David praises the God of his deliverance.

And he said: The LORD is my rock and my fortress and my deliverer;

The God of my strength, in whom I will trust;

My shield and the horn of my salvation,

My stronghold and my refuge;

My Savior, You save me from violence.

I will call upon the LORD, who is worthy to be praised;

So shall I be saved from my enemies.

a. My rock and my fortress and my deliverer: David piles title upon title in praising God. God's work for David is so big and comprehensive that it can't be contained in one title.

i. "In the opening sentence, which we have emphasized, the sense of truth is reinforced by the final words, 'even mine.' By them the singer revealed the fact that all he celebrated in son was more than theory, it was experience." (Morgan)

ii. David experienced the LORD's deliverance:

· God delivered David from Goliath

· God delivered David from Saul

· God delivered David from backsliding

· God delivered David from Israel's enemies

· God delivered David from Absalom

· God delivered David from David's own sinful passions

b. In whom I will trust: When we see God for who He is, it is easy to trust Him. When we know He is our rock and fortress and deliverer and shield and stronghold and Savior, it is natural to then trust Him completely.

i. Faith does not completely depend on knowledge, but the right knowledge of God gives great strength to faith.

c. My Savior, You save me: Each title is meaningful to David because God has fulfilled the meaning of the title in David's experience. This isn't a list of the names of God one might find in a systematic theology; this is the knowledge of God combined with the right experience of God.

d. I will call upon the LORD, who is worthy to be praised: "It is well to pray to God as to one who deserves to be praised, for then we plead in a happy and confident manner. If I feel that I can and do bless the Lord for all his past goodness, I am bold to ask great things of him." (Spurgeon)

3. (5-20) David's deliverance comes from God.

When the waves of death surrounded me,

The floods of ungodliness made me afraid.

The sorrows of Sheol surrounded me;

The snares of death confronted me.

In my distress I called upon the LORD,

And cried out to my God;

He heard my voice from His temple,

And my cry entered His ears.

Then the earth shook and trembled;

The foundations of heaven quaked and were shaken,

Because He was angry.

Smoke went up from His nostrils,

And devouring fire from His mouth;

Coals were kindled by it.

He bowed the heavens also, and came down

With darkness under His feet.

He rode upon a cherub, and flew;

And He was seen upon the wings of the wind.

He made darkness canopies around Him,

Dark waters and thick clouds of the skies.

From the brightness before Him

Coals of fire were kindled.

The LORD thundered from heaven,

And the Most High uttered His voice.

He sent out arrows and scattered them;

Lightning bolts, and He vanquished them.

Then the channels of the sea were seen,

The foundations of the world were uncovered,

At the rebuke of the LORD,

At the blast of the breath of His nostrils.

He sent from above, He took me,

He drew me out of many waters.

He delivered me from my strong enemy,

From those who hated me;

For they were too strong for me.

They confronted me in the day of my calamity,

But the LORD was my support.

He also brought me out into a broad place;

He delivered me because He delighted in me.

a. Waves . . . floods . . . sorrows . . . snares: Danger surrounds David on every side - physically, spiritually, emotionally, socially - David was on the brink of ruin when he cried out to God.

b. In my distress I called upon the LORD: The enemy of our soul wants us to believe that we can't call upon the LORD in our distress - as if we have to be right with God and sitting peacefully in a prayer chapel to pray rightly. David knew that God hears our distress signals.

c. He heard my voice: For David it was that simple. He cried out to God, and God heard. David also knew that God could not hear the distress of His people without taking action on their behalf.

d. Then the earth shook: God was so concerned about David's problem that it seemed to David as if He shook the earth to meet his need.

i. "What is most impressive . . . is the magnificent way the psalmist describes God rising from his throne in heaven in response to his servant's cry, parting the clouds, and descending to fight the king's battles accompanied by earthquakes, thunder, storms, and lightning." (Boice)

e. He rode upon a cherub, and flew: David pictures the LORD coming to meet his need, coming with glory and speed. He came so fast to David that it seemed that God traveled upon the wings of the wind.

i. "In the original of this sublime passage, sense and sound are astonishingly well connected . . . The clap of the wing, the agitation and rush through the air are expressed here in a very extraordinary manner." (Clarke)

f. The Most High uttered His voice: When God came He spoke up on David's behalf, commanding all creation to respond to His passionate desire to deliver His child.

i. All this is a reflection of David's confidence in the love of God. David sees a God so loving that he won't tolerate the distress of His beloved. When things aren't right for His beloved all creation will see His passion and urgency to meet the need of His beloved.

g. He took me . . . He drew me . . . He delivered me: David saw God apply all that majesty and strength to the meeting of his need.

h. They were too strong for me . . . the LORD was my support: David knew that the victory was due to God's hand, not due to his own ingenuity or ability. Without the LORD for support David would fall.

i. He delivered me because He delighted in me: David had a sense of God's delight in him. His plea for deliverance was rooted in relationship, not merely in a desire to survive.

4. (21-25) Why God delivered David.

The LORD rewarded me according to my righteousness;

According to the cleanness of my hands He has recompensed me.

For I have kept the ways of the LORD,

And have not wickedly departed from my God.

For all His judgments were before me;

And as for His statutes, I did not depart from them.

I was also blameless before Him,

And I kept myself from my iniquity.

Therefore the LORD has recompensed me according to my righteousness,

According to my cleanness in His eyes.

a. According to the cleanness of my hands: These words are one reason why many believe David could only sing this psalm before his sin with Bathsheba. Yet the text seems to indicate that David sang this towards the end of his days (2 Samuel 22:1).

i. We might say that David simply believed what the Prophet Nathan told him in 2 Samuel 12:13: The LORD also has put away your sin. David knew he was a forgiven man, and that the cleanness of his hands was because they were cleansed by God, not because they had never been dirtied.

ii. "If we were to remind David of his sin with Bathsheba, he would claim it as an illustration and a proof of this principle since he suffered in a variety of ways as a consequence of that great sin. But even though that happened, just as similar transgressions are committed by us all, on the whole he was nevertheless a man after God's own heart and was greatly blessed by God." (Boice)

b. I have kept the ways of the LORD . . . I was also blameless before Him: David isn't claiming sinless perfection. He speaks of his general righteousness and of his righteousness as it contrasts with the wickedness of his enemies.

i. "Before God the man after God's own heart was a humble sinner, but before his slanderers he could with unblushing face speak of the 'cleanness of his hands' and the righteousness of his life." (Spurgeon)

ii. We can come to God in prayer with the same claim, but not on the basis of our own righteousness, but the righteousness we have received Jesus (1 Corinthians 1:30 and 2 Corinthians 5:21).

c. I kept myself from my iniquity: Some think this is arrogance or pride on David's part. Spurgeon quotes one commentator who wrote, "Kept himself! Who made man his own keeper?" Yet we know there is certainly a sense in which we must keep ourselves from sin, even as Paul spoke of a man cleansing himself for God's glory and for greater service (2 Timothy 2:21).

B. Part Two: the Reason for Deliverance, Deliverance, and Praise.

1. (26-30) Why God delivered David.

With the merciful You will show Yourself merciful;

With a blameless man You will show Yourself blameless;

With the pure You will show Yourself pure;

And with the devious You will show Yourself shrewd.

You will save the humble people;

But Your eyes are on the haughty, that You may bring them down.

For You are my lamp, O LORD;

The LORD shall enlighten my darkness.

For by You I can run against a troop;

By my God I can leap over a wall.

a. With the merciful You will show Yourself merciful: Jesus discussed this principle in the sermon on the mount but from the perspective of man instead of from God: For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. (Matthew 7:2)

i. "In these words we have revealed the principles of relationship between God and man. God is to man what man is to God." (Morgan)

ii. David didn't only sing about this principle; he lived it and benefited from it. God showed David great mercy because he showed great mercy to others, like Saul (1 Samuel 24:10-13) and Shimei (2 Samuel 16:7-12).

iii. "Note that even the merciful need mercy; no amount of generosity to the poor, or forgiveness to enemies, can set us beyond the need of mercy." (Spurgeon)

b. With the devious You will show Yourself shrewd: Translators have trouble with this sentence because it communicates a difficult concept. It's easy say that if a man is pure towards God then God will be pure to him. But you can't say that if a man is wicked towards God then God will be wicked towards him, because God can't do wickedness.

i. "David expresses the second half of the parallel by a somewhat ambiguous word, the root meaning of which is 'twisted.' The verse actually says, 'To the twisted (or crooked) you will show yourself twisted (or crooked)' . . . The idea seems to be that if a person insists in going devious ways in his dealings with God, God will outwit him, as that man deserves." (Boice)

c. You will save the humble people; but Your eyes are on the haughty, that You may bring them down: David proclaims his confidence in the principle repeated in Proverbs 3:34, James 4:6, and 1 Peter 5:5: God resists the proud, but gives grace to the humble.

i. There is something in true humility that prompts the grace and mercy of God and there is something in pride and haughtiness that prompts his resistance and displeasure.

ii. Humility isn't necessarily a low opinion of self; it is a combination of accurate opinion of self and simple self-forgetfulness. Humility is others centered not self centered.

d. The LORD shall enlighten my darkness: When God met David's need He first brought light. Great strength and skill don't help much at all if we can't see in the midst of the struggle.

e. By You I can run against a troop; by my God I can leap over a wall: When God met David's need He brought strength. One man should not be able to battle a troop, nor should he be able to leap over a wall protecting a city.

i. David knew the principle of Ephesians 6:10 long before Paul penned the words: Be strong in the Lord and in the power of His might. God has a resource of power (His might) that He makes available to us by faith. We don't have to be strong in our might, but we can be strong in His might.

2. (31-46) David's deliverance comes from God.

As for God, His way is perfect;

The word of the LORD is proven;

He is a shield to all who trust in Him.

For who is God, except the LORD?

And who is a rock, except our God?

God is my strength and power,

And He makes my way perfect.

He makes my feet like the feet of deer,

And sets me on my high places.

He teaches my hands to make war,

So that my arms can bend a bow of bronze.

You have also given me the shield of Your salvation;

Your gentleness has made me great.

You enlarged my path under me;

So my feet did not slip.

I have pursued my enemies and destroyed them;

Neither did I turn back again till they were destroyed.

And I have destroyed them and wounded them,

So that they could not rise;

They have fallen under my feet.

For You have armed me with strength for the battle;

You have subdued under me those who rose against me.

You have also given me the necks of my enemies,

So that I destroyed those who hated me.

They looked, but there was none to save;

Even to the LORD, but He did not answer them.

Then I beat them as fine as the dust of the earth;

I trod them like dirt in the streets,

And I spread them out.

You have also delivered me from the strivings of my people;

You have kept me as the head of the nations.

A people I have not known shall serve me.

The foreigners submit to me;

As soon as they hear, they obey me.

The foreigners fade away,

And come frightened from their hideouts.

a. He is a shield to all who trust in Him: When God met David's need He brought protection. David could see with light and stand in God's strength, but he still needed supernatural protection. David's trust was the vital link in receiving this protection from God.

b. He makes my feet like the feet of deer, and sets me on my high places: David thought of how the deer seem to skip from place to place and never lose their footing. God gave him the same kind of skill in working through the challenges brought by his enemies.

c. So that my arms can bend a bow of bronze: David thought of the strength needed to bend a bow made of bronze. God gave him the same kind of strength to overcome the challenges brought by his enemies.

d. Your gentleness has made me great: For David, it wasn't only about skill and power. It was also about receiving God's mercy and enjoying relationship with the God of great gentleness. This also was a resource of strength for David.

i. "We might brave the lion; we are vanquished by the Lamb. We could withstand the scathing look of scorn; but when the gentle Lord casts on us the look of ineffable tenderness, we go out to weep bitterly." (Meyer)

e. I have pursued my enemies and destroyed them: David relishes the place of victory he has in the LORD. He isn't hesitant to proclaim it, either out of false humility or out of uncertainty of possessing the victory. He knows that enemies may rise again, but he looks back at the field of battle and says, "They have fallen under my feet, and when they were under my feet I trod them like dirt in the streets."

f. You have also delivered me from the strivings of my people: David didn't only have to battle with problems from enemies, but also with the strivings of his own people. In the midst of the battle he had to endure the contention of his own people, but God sustained him through that also.

g. You have kept me as the head of the nations: David knew that the throne belonged to God. David knew, "The throne is not mine. Not to have, not to take, not to protect, and not to keep. The throne is the LORD'S." Therefore when David had the throne, he knew it was God who gave it to him.

8. (47-51) David praises the God of his deliverance.

The LORD lives!

Blessed be my Rock!

Let God be exalted,

The Rock of my salvation!

It is God who avenges me,

And subdues the peoples under me;

He delivers me from my enemies.

You also lift me up above those who rise against me;

You have delivered me from the violent man.

Therefore I will give thanks to You,

O LORD, among the Gentiles,

And sing praises to Your name.

He is the tower of salvation to His king,

And shows mercy to His anointed,

To David and his descendants forevermore.

a. The LORD lives! Blessed be my Rock! David thinks of the great victory of God on his behalf and can only worship.

b. It is God who avenges me, and subdues the peoples under me: David emphasizes the thought, "This is the LORD's victory. He has won it for me. The glory goes to Him."

c. He delivers me from my enemies. You also lift me up: We see in this psalm that David constantly moves back and forth from speaking about God (He delivers me) to speaking directly to God (You also lift me up). David doesn't seem to have a problem moving between the two aspects, indicating that there is place for both in praise.

d. And sing praises to Your name: "To be saved singing is to be saved indeed. Many are saved mourning and doubting; but David had such faith that he could fight singing, and with the battle with a song still on his lips." (Spurgeon)

i. Paul quotes 2 Samuel 22:50 (Psalm 18:49) in Romans 15:9.

e. And shows mercy to His anointed: David ends the psalm understanding his standing in mercy. Though earlier in the psalm he proclaimed his own righteousness, he comes back to the foundation of God's mercy. David's relationship with God was based on God's great mercy, not upon David's own righteousness.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 22 (Chapter Introduction)

Overview

2Sa 22:1, David’s psalm of thanksgiving for God’s powerful deliverance, and manifold blessings.

Poole: 2 Samuel 22 (Chapter Introduction)

SAMUEL Chapter 22

A Psalm of thanksgiving for God’ s powerful deliverance and manifold blessings.

This chapter is in a manner wholly the same with Ps 18 , and therefore I shall adjourn the exposition of it to that place.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 22 (Chapter Introduction)

David's psalm of thanksgiving.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 22 (Chapter Introduction)

This chapter is a psalm, a psalm of praise; we find it afterwards inserted among David's psalms (Ps. 18) with some little variation. We have it here as it was first composed for his own closed and his own harp; but there we have it as it was afterwards delivered to the chief musician for the service of the church, a second edition with some amendments; for, though it was calculated primarily for David's case, yet it might indifferently serve the devotion of others, in giving thanks for their deliverances; or it was intended that his people should thus join with him in his thanksgivings, because, being a public person, his deliverances were to be accounted public blessings and called for public acknowledgments. The inspired historian, having largely related David's deliverances in this and the foregoing book, and one particularly in the close of the foregoing chapter, thought fit to record this sacred poem as a memorial of all that had been before related. Some think that David penned this psalm when he was old, upon a general review of the mercies of his life and the many wonderful preservations God had blessed him with, from first to last. We should in our praises, look as far back as we can, and not suffer time to wear out the sense of God's favours. Others think that he penned it when he was young, upon occasion of some of his first deliverances, and kept it by him for his use afterwards, and that, upon every new deliverance, his practice was to sing this song. But the book of Psalms shows that he varied as there was occasion, and confined not himself to one form. Here is, I. The title of the psalm (2Sa 22:1). II. The psalm itself, in which, with a very warm devotion and very great fluency and copiousness of expression, 1. He gives glory to God. 2. He takes comfort in him; and he finds matter for both, (1.) In the experiences he had of God's former favours. (2.) In the expectations he had of his further favours. These are intermixed throughout the whole psalm.

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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_____. "The Interpretation of 2 Samuel xii 5-6." Vetus Testamentum 16 (1966):242-44.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 22 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 22

This chapter contains a song or psalm, the same with the eighteenth psalm, and which, according to Jarchi, was composed by David in his old age, and, as Kimchi says, at the end or close of his days; but Abarbinel is of opinion that it was written in his youthful time, in the midst of his troubles, and was sung by him as often as he had a deliverance from any; and which may account for the several variations in it from the eighteenth psalm, which, the same writer observes, are seventy four; and are not to be ascribed to the difference of copies, or neglect of copiers: and very probably, towards the close of his days, he revised it, and made it fit for general use, and sent it with the rest of his psalms to the chief musician; but the particular consideration of it, and of the differences in it from Psa 18:1 are referred to the exposition of that book in its course.