Text -- 2 Samuel 22:1-39 (NET)

David Sings to the Lord

22:1 David sang to the Lord the words of this song when the Lord rescued him from the power of all his enemies, including Saul. 22:2 He said: “The Lord is my high ridge, my stronghold, my deliverer. 22:3 My God is my rocky summit where I take shelter, my shield, the horn that saves me, my stronghold, my refuge, my savior. You save me from violence! 22:4 I called to the Lord, who is worthy of praise, and I was delivered from my enemies. 22:5 The waves of death engulfed me; the currents of chaos overwhelmed me. 22:6 The ropes of Sheol tightened around me; the snares of death trapped me. 22:7 In my distress I called to the Lord; I called to my God. From his heavenly temple he heard my voice; he listened to my cry for help. 22:8 The earth heaved and shook; the foundations of the sky trembled. They heaved because he was angry. 22:9 Smoke ascended from his nose; fire devoured as it came from his mouth; he hurled down fiery coals. 22:10 He made the sky sink as he descended; a thick cloud was under his feet. 22:11 He mounted a winged angel and flew; he glided on the wings of the wind. 22:12 He shrouded himself in darkness, in thick rain clouds. 22:13 From the brightness in front of him came coals of fire. 22:14 The Lord thundered from the sky; the sovereign One shouted loudly. 22:15 He shot arrows and scattered them, lightning and routed them. 22:16 The depths of the sea were exposed; the inner regions of the world were uncovered by the Lord’s battle cry, by the powerful breath from his nose. 22:17 He reached down from above and grabbed me; he pulled me from the surging water. 22:18 He rescued me from my strong enemy, from those who hate me, for they were too strong for me. 22:19 They confronted me in my day of calamity, but the Lord helped me. 22:20 He brought me out into a wide open place; he delivered me because he was pleased with me. 22:21 The Lord repaid me for my godly deeds; he rewarded my blameless behavior. 22:22 For I have obeyed the Lord’s commands; I have not rebelled against my God. 22:23 For I am aware of all his regulations, and I do not reject his rules. 22:24 I was blameless before him; I kept myself from sinning. 22:25 The Lord rewarded me for my godly deeds; he took notice of my blameless behavior. 22:26 You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent. 22:27 You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse. 22:28 You deliver oppressed people, but you watch the proud and bring them down. 22:29 Indeed, you are my lamp, Lord. The Lord illumines the darkness around me. 22:30 Indeed,with your help I can charge against an army; by my God’s power I can jump over a wall. 22:31 The one true God acts in a faithful manner; the Lord’s promise is reliable; he is a shield to all who take shelter in him. 22:32 Indeed, who is God besides the Lord? Who is a protector besides our God? 22:33 The one true God is my mighty refuge; he removes the obstacles in my way. 22:34 He gives me the agility of a deer; he enables me to negotiate the rugged terrain. 22:35 He trains my hands for battle; my arms can bend even the strongest bow. 22:36 You give me your protective shield; your willingness to help enables me to prevail. 22:37 You widen my path; my feet do not slip. 22:38 I chase my enemies and destroy them; I do not turn back until I wipe them out. 22:39 I wipe them out and beat them to death; they cannot get up; they fall at my feet.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Sa 22:1

David spake unto the Lord the words of this song - This is the same in substance, and almost in words, with Psalm 18:1-50, and therefore the exposition of it must be reserved till it occurs in its course in that book, with the exception of a very few observations, and Dr. Kennicott’ s general view of the subject.

Clarke: 2Sa 22:5

When the waves of death compassed me - Though in a primary sense many of these things belong to David, yet generally and fully they belong to the Messiah alone.

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 22:1

The remarkable poem in this chapter, inserted here by the unknown author of 2 Samuel, is (with certain significant exceptions) the same as the Psa 18:1. David wrote many wonderful psalms, but this is the only one also inserted in the Bible's historical books. This choice by the Holy Spirit must indicate its special significance as a testimony of the one who is both Creator and Savior."

Defender: 2Sa 22:2

These two words for "rock" (Hebrew cela and tsur, respectively) are the same as for the two rocks smitten by Moses (Exo 17:6; Num 20:11) except that the order is reversed."

Defender: 2Sa 22:3

David's statement of faith - "in Him will I trust" - is inserted in the midst of this unique string of nine expressive metaphors applied to God by David. However, it is quoted in Heb 2:13 as coming from the lips of Christ in His human incarnation. The same is true of 2Sa 22:50, as quoted in Rom 15:9. These statements, taken from the beginning and concluding sections of David's song of testimony, clearly tell us that its context goes far beyond David's own personal experiences, though it applies there also. It is one of the "Messianic psalms," both rehearsing the past actions and predicting the future experiences of God Himself, especially in His great works of redemption and judgment.

Defender: 2Sa 22:3

This is last of the nine great ascriptions to God. The word "Savior," yasha in the Hebrew, is very close to the name "Jesus." An Israelite might easily have read this climaxing assertion as "Jehovah is ... my Jesus, (who) savest me from violence.""

Defender: 2Sa 22:6

The experience of being surrounded by the sorrows of hell (Hebrew sheol) can only be applied literally to Christ Himself when He descended into Hades after His death on the cross. Thus David's human sufferings are translated by the Spirit speaking by him (2Sa 23:2) into the much greater sufferings of David's greater Son, the Messiah."

Defender: 2Sa 22:8

The terrible scenes described in 2Sa 22:8-17 go far beyond even any poetic license that David might properly use to describe his own personal deliverance from his enemies. They do, however, make sense in connection with the great earthquake and mid-day darkness at the scene of Christ's crucifixion. But they seem to go even beyond this, for the physical convulsions experienced around the cross were only a foretaste of those that will soon occur when "He ariseth to shake terribly the earth" (Isa 2:19). In that great coming day of judgment, God "will shake the heavens, and the earth, and the sea, and the dry land" (Hag 2:6). Similarly, in the distant past there was a worldwide cataclysm at the time of the great flood.

David's experiences thus were a retrospective type of those experienced by Noah as he was saved through the trauma of a world first filled with violence and then covered with the deep waters of judgment. As a result, both Noah and David became types of the incarnate Creator, testifying both to "the sufferings of Christ, and the glory that should follow" (1Pe 1:11). We see, therefore, in these verses not only David's deliverances, but also those of Noah in the past, Christ at the cross, and all the saints in the future."

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."

Defender: 2Sa 22:12

The reference to "waters" and "darkness" in these verses seem to fit most naturally with David's retrospective vision of the ancient judgment of the flood. The references to "fire" (2Sa 22:9, 2Sa 22:13) correlate with the breaking-up of the fountains of the great deep (implying volcanic eruptions) at the time of the Flood, and the reference to "lightning" (2Sa 22:15) correlate to the sudden rains from heaven."

Defender: 2Sa 22:16

The fact that there are "channels in the sea" is a discovery of modern oceanography. Ancient mariners knew much about the surface of the sea and its coasts, but had no means of probing its depths to map the ocean-bottom topography. This is one of many Biblical anticipations of modern science, testifying to the divine inspiration of the Bible."

Defender: 2Sa 22:17

Neither David nor Christ were drawn out of "many waters" in any literal sense, though this could be understood figuratively as applicable to either one. Noah, however, and those preserved by God in the ark, were indeed really drawn by God out of many waters."

TSK: 2Sa 22:1

David : Psa 50:14, Psa 103:1-6, 116:1-19

words : Exo 15:1; Jdg 5:1

in : 2Sa 22:49; Psa 18:1 *title Psa 34:19; Isa 12:1-6; 2Co 1:10; 2Ti 4:18; Rev 7:9-17

and out : 1Sa 23:14, 1Sa 24:15, 1Sa 25:29, 1Sa 26:24, 1Sa 27:1

TSK: 2Sa 22:2

Deu 32:4; 1Sa 2:2; Psa. 18:2-50, Psa 31:3, Psa 42:9, Psa 71:3, Psa 91:2, Psa 144:2; Mat 16:18

TSK: 2Sa 22:3

in him : Heb 2:13

shield : Gen 15:1; Deu 33:29; Psa 3:3, Psa 5:12, Psa 28:7, Psa 84:9, Psa 84:11, Psa 115:9-11; Pro 30:5

the horn : 1Sa 2:1; Luk 1:69

my high : 2Sa 22:51; Psa 61:3, Psa 144:2; Pro 18:10

my refuge : Psa 9:9, Psa 14:6, Psa 18:2, Psa 27:5, Psa 32:7, Psa 46:1, Psa 46:7, Psa 46:11, Psa 59:16, Psa 71:7, Psa 142:4; Isa 32:2; Jer 16:9

my saviour : Isa 12:2, Isa 45:21; Luk 1:47, Luk 1:71; Tit 3:4, Tit 3:6

thou savest : 2Sa 22:49; Psa 55:9, Psa 72:14, Psa 86:14, Psa 140:1, Psa 140:4, Psa 140:11

TSK: 2Sa 22:4

I will : Psa 116:2, Psa 116:4, Psa 116:13, Psa 116:17

worthy : Neh 9:5; Psa 18:3, Psa 66:2, Psa 106:2, Psa 148:1-4; Rev 4:11, Rev 5:12

so : Psa 34:6, Psa 50:15, Psa 55:16, Psa 56:9, Psa 57:1-3; Rom 10:13

TSK: 2Sa 22:5

waves : or, pangs, 1Th 5:3

the floods : Psa 18:4, Psa 69:14, Psa 69:15, Psa 93:3, Psa 93:4; Isa 59:19; Jer 46:7, Jer 46:8; Rev 12:15, Rev 12:16; Rev 17:1, Rev 17:15

ungodly men : Heb. Belial

TSK: 2Sa 22:6

sorrows : or, cords, Job 36:8; Psa 18:5, Psa 116:3, Psa 140:5; Pro 5:22; Jon 2:2; Act 2:24

the snares : Pro 13:14, Pro 14:27

TSK: 2Sa 22:7

my distress : Psa 116:4, Psa 120:1; Mat 26:38, Mat 26:39; Luk 22:44; Heb 5:7

did hear : Exo 3:7; Psa 34:6, Psa 34:15-17

out : 1Ki 8:28-30; Psa 18:6, Psa 27:4; Jon 2:4, Jon 2:7; Hab 2:20

my cry : Jam 5:4

TSK: 2Sa 22:8

the earth : Jdg 5:4; Psa 18:7, Psa 77:18, Psa 97:4; Hab 3:6-11; Mat 27:51, Mat 28:2; Act 4:31

foundations : Job 26:11; Nah 1:5

TSK: 2Sa 22:9

went : 2Sa 22:16; Exo 15:7, Exo 15:8, Exo 19:18, Exo 24:17; Deu 32:22; Job 4:9, Job 41:20, Job 41:21; Psa 18:8, Psa 18:15; Psa 97:3-5; Isa 30:27, Isa 30:33; Jer 5:14, Jer 15:14; Heb 12:29

out of his : Heb. by his, etc

coals : Hab 3:5

TSK: 2Sa 22:10

bowed : Psa 144:5; Isa 64:1-3

darkness : Exo 20:21; Deu 4:11; 1Ki 8:12; Psa 97:2, Psa 104:3; Mat 27:45; Luk 23:44, Luk 23:45

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

TSK: 2Sa 22:12

made : 2Sa 22:10; Psa 18:11, Psa 18:12, Psa 27:5, Psa 97:2

dark waters : Heb. binding waters

TSK: 2Sa 22:13

coals of fire : 2Sa 22:9

TSK: 2Sa 22:14

thundered : Exo 19:6; Jdg 5:20; 1Sa 2:10, 1Sa 7:10, 1Sa 12:17, 1Sa 12:18; Job 37:2-5, Job 40:9; Psa 29:3-9, Psa 77:16-19; Isa 30:30; Eze 10:5; Rev 11:19

TSK: 2Sa 22:15

arrows : Deu 32:23; Jos 10:10; Psa 7:12, Psa 7:13, Psa 18:14, Psa 45:5, Psa 144:6, Psa 144:7; Hab 3:11

TSK: 2Sa 22:16

the channels : Exo 14:21-27, Exo 15:8-10; Psa 18:15-17, Psa 114:3-7

rebuking : Exo 15:8; Job 38:11; Psa 106:9; Nah 1:4; Hab 3:8-10; Mat 8:26, Mat 8:27

nostrils : or, anger, 2Sa 22:9; Psa 74:1

TSK: 2Sa 22:17

sent : Psa 18:16, Psa 144:7

he drew : Psa 32:6, Psa 59:1, Psa 59:2, Psa 93:3, Psa 93:4, Psa 124:4, Psa 124:5, Psa 130:1; Isa 43:2; Lam 3:54; Rev 17:15

many : or, great

TSK: 2Sa 22:18

delivered : 2Sa 22:1; Psa 3:7, Psa 56:9; 2Co 1:10; 2Ti 4:17

TSK: 2Sa 22:19

prevented : 2Sa 15:10-13; 1Sa 19:11-17, 1Sa 23:26, 1Sa 23:27; Psa 18:18, Psa 18:19, Psa 118:10-13; Mat 27:39-44

the Lord : Psa 71:20, Psa 71:21; Isa 26:19, Isa 50:10

TSK: 2Sa 22:20

brought : Gen 26:22; 1Ch 4:10; Psa 31:8, Psa 118:5; Hos 4:16

delighted : 2Sa 15:26; Psa 22:8, Psa 147:11, Psa 149:4; Isa 42:1; Mat 3:17, Mat 17:5, Mat 27:43; Act 2:32-36

TSK: 2Sa 22:21

rewarded : 2Sa 22:25; 1Sa 26:23; 1Ki 8:32; Psa 7:3, Psa 7:4, Psa 7:8, Psa 18:20-25, Psa 19:11; 1Co 15:58

cleanness : Job 17:9; Psa 24:4; Jam 4:8

TSK: 2Sa 22:22

I have kept : Num 16:15; 1Sa 12:3; Job 23:10-12; 2Co 1:12

the ways : Gen 18:19; Psa 119:1, Psa 128:1; Pro 8:32

have not : Psa 36:3, Psa 125:5; Zep 1:6; Joh 15:10; Heb 10:38, Heb 10:39

TSK: 2Sa 22:23

For all : Psa 119:6, Psa 119:86, Psa 119:128; Luk 1:6; Joh 15:14

judgments : Deu 6:1, Deu 6:2, Deu 7:12; Psa 19:8, Psa 19:9, Psa 119:13, Psa 119:30, Psa 119:102

I did not : Deu 8:11

TSK: 2Sa 22:24

upright : Gen 6:9, Gen 17:1; Job 1:1; Psa 51:6, Psa 84:11; Joh 1:47; 2Co 5:11

before him : Heb. to him

kept : Pro 4:23; Heb 12:1

TSK: 2Sa 22:25

recompensed : 2Sa 22:21; Isa 3:10; Rom 2:7, Rom 2:8; 2Co 5:10

in his eye sight : Heb. before his eyes, Pro 5:21

TSK: 2Sa 22:26

the merciful : Mat 5:7; Jam 2:13

TSK: 2Sa 22:27

the pure : Mat 5:8

froward : Lev 26:23-28; Deu 28:58-61; Psa 125:5

show thyself unsavoury : or, wrestle, Exo 18:11; Psa 18:26; Isa 45:9

TSK: 2Sa 22:28

afflicted : Exo 3:7, Exo 3:8; Psa 12:5, Psa 72:12, Psa 72:13, Psa 140:12; Isa 61:1-3, Isa 63:9; Mat 5:3

but thine : Exo 9:14-17, Exo 10:3, Exo 18:11; Job 40:11, Job 40:12; Psa 138:6; Pro 21:4; Isa 2:11; Isa 5:15, Isa 37:23, Isa 37:28, Isa 37:29; Dan 4:37; Jam 4:6, Jam 4:7; 1Pe 5:5, 1Pe 5:6

TSK: 2Sa 22:29

lamp : or, candle, Job 29:3; Psa 27:1, Psa 84:11; Joh 8:12; Rev 21:23

lighten : Psa 4:6, Psa 18:28, Psa 97:11, Psa 112:4; Isa 50:10, Isa 60:19, Isa 60:20; Mic 7:9; Mal 4:2; Joh 12:46

TSK: 2Sa 22:30

run through : or, broken, Psa 18:29, Psa 118:10-12; Rom 8:37; Phi 4:13

TSK: 2Sa 22:31

his way : Deu 32:4; Dan 4:37; Mat 5:48; Rev 15:3

the word : Psa 12:6, Psa 18:30, Psa 119:140; Pro 30:5

tried : or, refined

a buckler : 2Sa 22:3; Psa 35:2, Psa 91:4, Psa 2:7

TSK: 2Sa 22:32

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

a rock : 2Sa 22:2, 2Sa 22:3

TSK: 2Sa 22:33

strength : Exo 15:2; Psa 18:32, Psa 27:1, Psa 28:7, Psa 28:8, Psa 31:4, Psa 46:1; Isa 41:10; Zec 10:12; 2Co 12:9; Eph 6:10; Phi 4:13

maketh : Heb. riddeth, or looseth

my way : Heb 13:21

perfect : Deu 18:13; Job 22:3; Psa 101:2, Psa 101:6, Psa 119:1

TSK: 2Sa 22:34

maketh : Heb. equalleth to

like hinds’ : 2Sa 2:18; Deu 33:25; Hab 3:19

setteth : Deu 32:13; Isa 33:16, Isa 58:14

TSK: 2Sa 22:35

teacheth : Psa 18:33, Psa 18:34, Psa 144:1

to war : Heb. for the war

a bow : Psa 46:9; Eze 39:3, Eze 39:9, Eze 39:10

TSK: 2Sa 22:36

the shield : Gen 15:1; Psa 84:11; Eph 6:16

gentleness : Psa 18:35

made me great : Heb. multiplied me, Gen 12:2, Gen 22:17; Psa 115:14

TSK: 2Sa 22:37

enlarged : Psa 4:1, Psa 18:36; Pro 4:12

feet : Heb. ankles, 1Sa 2:9; Psa 17:5, Psa 94:18, Psa 121:3

TSK: 2Sa 22:38

2Sa 5:18-25, 2Sa 8:1, 2Sa 8:2, 2Sa 8:13, 2Sa 8:14, 2Sa 10:14; Psa 21:8, Psa 21:9; Rom 8:37

TSK: 2Sa 22:39

Psa 18:37, Psa 110:1, Psa 110:5, Psa 110:6, Psa 118:10-12; Mal 4:1, Mal 4:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 22:1

This song, which is found with scarcely any material variation as Ps. 18, and with the words of this first verse for its title, belongs to the early part of David’ s reign when he was recently established upon the throne of all Israel, and when his final triumph over the house of Saul, and over the pagan nations 2Sa 22:44-46, Philistines, Moabites, Syrians, Ammonites, and Edomites, was still fresh 2 Sam. 21. For a commentary on the separate verses the reader is referred to the commentary on Ps. 18.

Haydock: 2Sa 22:1

God. Perhaps David might have written this before his fall; or, if afterwards, his sincere repentance had restored him to his former state.

Haydock: 2Sa 22:1

Spoke, &c. By comparing this with the 17th Psalm, we may be convinced how much the Hebrew varies, particularly if we examine also the manuscripts. Kennicott specifies no less than 600 variations in this one canticle, and refutes the opinion of those who say that the 17th Psalm is a second edition, corrected by David's own hand, as the manuscripts frequently shew that inaccuracies of the printed copies. He has collated them with Walton's Polyglott. The variations are not however all distinct from each other, sometimes twenty manuscripts having the same various readings, and may of the relate to the letter v. See Diss. ii., p. 565. We shall give the explication in the order of the Psalms. The collation of parallel passages is of infinite advantage. Frequently (Haydock) the words differ so as to explain one another. ---

Saul. He is specified as the most dangerous. David, by divine inspiration, thanks God for his deliverance from all his enemies, both corporal and spiritual, enjoying peace of mind on account of his sins being forgiven, and all his opponents repressed. (Worthington) ---

This year, the thirty-seventh of David's reign, was free from any commotion. Yet the king seems to have given way to a little vanity, on account of the many valiant men whom God had collected in his service; (chap. xxiii.) and hence he consented to the unfortunate resolution of numbering his subjects. (Salien, the year of the world 3016.)

Haydock: 2Sa 22:7

Temple. David was now busy in making preparations for it.

Haydock: 2Sa 22:11

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

Haydock: 2Sa 22:13

Kindled. The words abju abru seem to be wanting here, as they are found in Syriac, Arabic and the Psalm. Kennicott would render this most striking image, "at the brightness of his presence his clouds removed; They kindled into colas of fire," &c. (Diss. i.)

Haydock: 2Sa 22:14

Shall. Hebrew as well in the past tense. "The Lord thundered," &c. (Haydock)

Haydock: 2Sa 22:16

Overflowings. Hebrew, "channels," the waters receding as at the Red Sea, [Exodus xiv. 21,] and at the passage of the Jordan. [Josue iii. 13.]

Haydock: 2Sa 22:26

Holy; treating all according to their deserts. (Haydock)

Haydock: 2Sa 22:29

Lamp. Hebrew Thair, "thou wilt light" my lamp, seems deficient; as it is found in some manuscripts, Syriac, Arabic, Psalm xvii., &c. (Kennicott)

Gill: 2Sa 22:1

And David spake unto the Lord the words of this song in the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul. See Gill on Psa 18:1.

Gill: 2Sa 22:2

And he said, The Lord is my rock, and my fortress, and my deliverer. See Gill on Psa 18:2.

Gill: 2Sa 22:3

The God of my rock; in him will I trust: he is my shield,

and the horn of my salvation, my high tower, and my refuge, my saviour;

thou savest me from violence. See Gill on Psa 18:2.

Gill: 2Sa 22:4

I will call on the Lord, who is worthy to be praised: so shall I be saved from mine enemies. See Gill on Psa 18:3.

Gill: 2Sa 22:5

When the waves of death compassed me, the floods of ungodly men made me afraid. See Gill on Psa 18:4.

Gill: 2Sa 22:6

The sorrows of hell compassed me about; the snares of death prevented me. See Gill on Psa 18:5.

Gill: 2Sa 22:7

In my distress I called upon the Lord, and cried to my God:

and he did hear my voice out of his temple, and my cry did enter into his ears. See Gill on Psa 18:6.

Gill: 2Sa 22:8

Then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth. See Gill on Psa 18:7.

Gill: 2Sa 22:9

There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. See Gill on Psa 18:8.

Gill: 2Sa 22:10

He bowed the heavens also, and came down; and darkness was under his feet. See Gill on Psa 18:9.

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.

Gill: 2Sa 22:12

And he made darkness pavilions round about him, dark waters,

and thick clouds of the skies. See Gill on Psa 18:11.

Gill: 2Sa 22:13

Through the brightness before him were coals of fire kindled. See Gill on Psa 18:12.

Gill: 2Sa 22:14

The Lord thundered from heaven, and the most High uttered his voice. See Gill on Psa 18:13.

Gill: 2Sa 22:15

And he sent out arrows, and scattered them; lightning, and discomfited them. See Gill on Psa 18:14.

Gill: 2Sa 22:16

And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the Lord, at the blast of the breath of his nostrils. See Gill on Psa 18:15.

Gill: 2Sa 22:17

He sent from above, he took me; he drew me out of many waters. See Gill on Psa 18:16.

Gill: 2Sa 22:18

He delivered me from my strong enemy, and from them that hated me: for they were too strong for me. See Gill on Psa 18:17.

Gill: 2Sa 22:19

They prevented me in the day of my calamity: but the Lord was my stay. See Gill on Psa 18:18.

Gill: 2Sa 22:20

He brought me forth also into a large place: he delivered me,

because he delighted in me. See Gill on Psa 18:19.

Gill: 2Sa 22:21

The Lord rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me. See Gill on Psa 18:20.

Gill: 2Sa 22:22

For I have kept the ways of the Lord, and have not wickedly departed from my God. See Gill on Psa 18:21.

Gill: 2Sa 22:23

For all his judgments were before me: and as for his statutes, I did not depart from them. See Gill on Psa 18:22.

Gill: 2Sa 22:24

I was also upright before him, and have kept myself from mine iniquity. See Gill on Psa 18:23.

Gill: 2Sa 22:25

Therefore the Lord hath recompensed me according to my righteousness; according to my cleanness in his eye sight. See Gill on Psa 18:24.

Gill: 2Sa 22:26

With the merciful thou wilt show thyself merciful, and with the upright man thou wilt show thyself upright. See Gill on Psa 18:25.

Gill: 2Sa 22:27

With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself unsavoury. See Gill on Psa 18:26.

Gill: 2Sa 22:28

And the afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayest bring them down. See Gill on Psa 18:27.

Gill: 2Sa 22:29

For thou art my lamp, O Lord: and the Lord will lighten my darkness. See Gill on Psa 18:28.

Gill: 2Sa 22:30

For by thee I have run through a troop: by my God have I leaped over a wall. See Gill on Psa 18:29.

Gill: 2Sa 22:31

As for God, his way is perfect; the word of the Lord is tried: he is a buckler to all them that trust in him. See Gill on Psa 18:30.

Gill: 2Sa 22:32

For who is God, save the Lord? and who is a rock, save our God? See Gill on Psa 18:31.

Gill: 2Sa 22:33

God is my strength and power: and he maketh my way perfect. See Gill on Psa 18:32.

Gill: 2Sa 22:34

He maketh my feet like hinds' feet: and setteth me upon my high places. See Gill on Psa 18:33.

Gill: 2Sa 22:35

He teacheth my hands to war; so that a bow of steel is broken by mine arms. See Gill on Psa 18:34.

Gill: 2Sa 22:36

Thou hast also given me the shield of thy salvation: and thy gentleness hath made me great. See Gill on Psa 18:35.

Gill: 2Sa 22:37

Thou hast enlarged my steps under me; so that my feet did not slip. See Gill on Psa 18:36.

Gill: 2Sa 22:38

I have pursued mine enemies, and destroyed them; and turned not again until I had consumed them. See Gill on Psa 18:37.

Gill: 2Sa 22:39

And I have consumed them, and wounded them, that they could not arise: yea, they are fallen under my feet. See Gill on Psa 18:38.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 22:1

¹ sn In this long song of thanks, David affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. His experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the song appears in Ps 18.

² tn Heb “spoke.”

³ tn Heb “in the day,” or “at the time.”

⁴ tn Heb “hand.”

⁵ tn Heb “and from the hand of Saul.”

NET Notes: 2Sa 22:2

¹ tn Traditionally “is my rock”; CEV “mighty rock”; TEV “is my protector.” This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

² tn Traditionally “my fortress”; TEV “my strong fortress”; NCV “my protection.”

sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.

NET Notes: 2Sa 22:3

¹ tc The translation (along with many English versions, e.g., NAB, NIV, NRSV, NLT) follows the LXX in reading אֱלֹהִי (’elohi, “my God”) rather than MT’s אֱלֹהֵי (’elohe, “the God of”). See Ps 18:2.

² tn Or “in whom.”

³ tn Heb “the horn of my salvation,” or “my saving horn.”

sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. 2 Sam 22:3 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.

⁴ tn The parallel version of the song in Ps 18 does not include this last line.

NET Notes: 2Sa 22:4

¹ tn In this song of thanksgiving, where David recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense (cf. CEV “I prayed”), not an imperfect (as in many English versions).

² tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mÿhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah, “Yahweh”), resulting in “[to the] praiseworthy one I cried out, [to the] Lord.”

NET Notes: 2Sa 22:5

¹ tn The noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).

² tn The noun בְלִיַּעַל (bÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness” (see HALOT 133-34 s.v. בְּלִיַּעַל). It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.

³ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (note “engulfed” in the preceding line) favors the meaning “overwhelm” here.

NET Notes: 2Sa 22:6

¹ tn “Sheol,” personified here as David’s enemy, is the underworld, place of the dead in primitive Hebrew cosmology.

² tn Heb “surrounded me.”

³ tn Heb “confronted me.”

NET Notes: 2Sa 22:7

¹ tn In this poetic narrative the two prefixed verbal forms in v. 7a are best understood as preterites indicating past tense, not imperfects. Note the use of the vav consecutive with the prefixed verbal form that follows in v. 7b.

² tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly, not earthly, temple is in view.

³ tn Heb “and my cry for help [entered] his ears.”

NET Notes: 2Sa 22:8

¹ tn The earth heaved and shook. The imagery pictures an earthquake, in which the earth’s surface rises and falls. The earthquake motif is common in Old Testament theophanies of God as warrior and in ancient Near eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.

² tn Ps 18:7 reads “the roots of the mountains.”

³ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav consecutive in the verse.

NET Notes: 2Sa 22:9

¹ tn Heb “within” or “[from] within.” For a discussion of the use of the preposition בְּ (bet) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.

² tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here (most English versions, “nostrils”). See also v. 16, “the powerful breath of your nose.”

³ tn Heb “fire from his mouth devoured.” In this poetic narrative the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.

sn For other examples of fire as a weapon in Old Testament theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.

⁴ tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (see Job 41:21), which he then hurls as weapons (see Ps 120:4).

NET Notes: 2Sa 22:10

¹ tn The verb נָטָה (natah) can carry the sense “[to cause to] bend; [to cause to] bow down” (see HALOT 693 s.v. נָטָה). For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden (cf. KJV, NASB, NRSV “He bowed the heavens”; NAB “He inclined the heavens”). Here the Lord causes the sky, pictured as a dome or vault, to bend or sink down as he descends in the storm.

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.

NET Notes: 2Sa 22:12

¹ tc Heb “he made darkness around him coverings.” The parallel text in Ps 18:11 reads “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 omits “his hiding place” and pluralizes “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering” ) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the letter ס (samek): סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sÿvyvotav sukkato).

² tc Heb “a sieve of water, clouds of clouds.” The form חַשְׁרַת (khashrat) is a construct of חַשְׁרָה (khashrah, “sieve”), which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חשׁר (“to sift”) is attested in postbiblical Hebrew and Aramaic (see HALOT 363 s.v. *חשׁר). The phrase חַשְׁרַת־מַיִם (khashrat-mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground. (See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry, 146, note 33.)

NET Notes: 2Sa 22:13

¹ tc The parallel text in Ps 18:12 reads “from the brightness in front of him his clouds came, hail and coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מִנֹּגַהּ נֶגְדּוֹ עָבְרוּ בָּרָד וְגַחֲלֵי אֵשׁ (minnogah negdo ’avru barad vÿgakhale ’esh, “from the brightness in front of him came hail and coals of fire”) which is the basis for the present translation. The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבְרוּ (’avÿru; Ps 18:12) and בָּעֲרוּ (ba’aru, 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avav, “his clouds”; Ps 18:12) may be virtually dittographic (note the following עָבְרוּ), or it could have accidentally dropped from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ [ba’aru], which might have originally read עָבְרוּ). The term בָּרָד (barad, “hail”; Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.

NET Notes: 2Sa 22:14

¹ tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.

² tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

³ tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the preterite form in the preceding line. The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.

sn Thunder is a common motif in Old Testament theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.

NET Notes: 2Sa 22:15

¹ tn Heb “sent.”

² tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to David’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).

³ sn Lightning is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 187, 190-92.

NET Notes: 2Sa 22:16

¹ tn Or “channels.”

² tn Or “foundations.”

³ tn The noun is derived from the verb גָעַר (nag’ar) which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

⁴ tn Heb “blast of the breath” (literally, “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

NET Notes: 2Sa 22:17

¹ tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.

² tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 5 and Ps 144:7).

NET Notes: 2Sa 22:18

¹ tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.

NET Notes: 2Sa 22:19

¹ tn The same verb is translated “trapped” in v. 6. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect. Cf. NAB, NCV, TEV, NLT “attacked.”

² tn Heb “became my support.”

NET Notes: 2Sa 22:20

¹ tn Or “delighted in me” (so KJV, NASB, NIV, NRSV).

NET Notes: 2Sa 22:21

¹ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

² tn Heb “according to my righteousness.” As vv. 22-25 make clear, David refers here to his unwavering obedience to God’s commands. He explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.

³ tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 25) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.

⁴ tn Heb “according to the purity of my hands he repaid to me.” Hands suggest activity and behavior.

NET Notes: 2Sa 22:22

¹ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord (see HALOT 232 s.v. דֶרֶךְ). In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

² tn Heb “I have not acted wickedly from my God.” The statement is elliptical, the idea being, “I have not acted wickedly and, in so doing, departed from my God.”

NET Notes: 2Sa 22:23

¹ tn Heb “for all his regulations are before me.” The term מִשְׁפָּטָו (mishpatav, “his regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf Deut 17:18-20). See also Pss 19:9 (cf vv. 7-8); 89:30; 147:20 (cf v. 19), as well as the numerous uses of the term in Ps 119.

² tn Heb “and his rules, I do not turn aside from it.” Ps 18:22 reads, “and his rules I do not turn aside from me.” The prefixed verbal form is probably an imperfect; David here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf v. 30 and Deut 17:18-20).

NET Notes: 2Sa 22:24

¹ tn Heb “from my sin,” that is, from making it my own in any way. Leading a “blameless” life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).

NET Notes: 2Sa 22:25

¹ tn Heb “according to my righteousness.” See v. 21.

² tn Heb “according to my purity before his eyes.”

NET Notes: 2Sa 22:26

¹ tn The imperfect verbal forms in vv. 26-30 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 26-28) and about the way in which God typically empowers him on the battlefield (vv. 29-30). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.

² tn Or “to a faithful follower.” A חָסִיד (khasid, “faithful follower”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

³ tn Or “innocent.”

⁴ tc Heb “a warrior of innocence.” The parallel text in Ps 18:25 reads, probably correctly, גֶּבֶר (gever, “man”) instead of גִּבּוֹר (gibor, “warrior”).

NET Notes: 2Sa 22:27

¹ tn Or “blameless.”

² tc The translation follows two medieval Hebrew mss in reading תִּתְפַּתָּל (titpattal, from the root פתל, “to twist”) rather than the MT תִּתַּפָּל (tittappal, from the root תפל, “to be tasteless,” “behave silly”; cf. KJV “unsavoury”). See as well the parallel passage in Ps 18:26. The verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words. Cf. NAB, NASB “astute”; NIV “shrewd”; NRSV “perverse”; TEV, NLT “hostile.”

³ tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20) and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4). Verses 26-27 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.

NET Notes: 2Sa 22:28

¹ tn Or perhaps “humble” (so NIV, NRSV, NLT; note the contrast with those who are proud).

² tc Heb “but your eyes are upon the proud, you bring low.” Ps 18:27 reads “but proud eyes you bring low.”

NET Notes: 2Sa 22:29

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

² tc Many medieval Hebrew mss, some LXX mss, and the Syriac Peshitta support reading תָּאִיר (ta’ir, “you cause to shine”) before the words “my lamp.” See Ps 18:28. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.

³ tc The Lucianic Greek recension and Vulgate understand this verb to be second person rather than third person as in the MT. But this is probably the result of reading the preceding word “Lord” as a vocative under the influence of the vocative in the first part of the verse.

⁴ tn Heb “my darkness.”

NET Notes: 2Sa 22:30

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

² tn Heb “by you.”

³ tn Heb “I will run.” The imperfect verbal forms in v. 30 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [literally, “cause to run”] an army.”

⁴ tn More specifically, the noun refers to a raiding party or to a contingent of troops (see HALOT 177 s.v. II גְדוּד). The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.

⁵ tn Heb “by my God.”

⁶ tn David uses hyperbole to emphasize his God-given military superiority.

NET Notes: 2Sa 22:31

¹ tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (see BDB 42 s.v. II אֵל 6; Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).

² tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

NET Notes: 2Sa 22:32

¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

² tn Heb “rocky cliff,” which is a metaphor of protection.

³ tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (צוּר, tsur, “rocky cliff”) in Deut 32:4, 15, 17-18, 30.

NET Notes: 2Sa 22:33

¹ tn Heb “the God.” See the note at v. 31.

² tc 4QSam^a has מְאַזְּרֵנִי (mÿ’azzÿreni, “the one girding me with strength”) rather than the MT מָעוּזִּי (ma’uzzi, “my refuge”). See as well Ps 18:32.

³ tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.

⁴ tn Heb “and he sets free (from the verb נָתַר, natar) [the] blameless, his [Kethib; “my” (Qere)] way.” The translation follows Ps 18:32 in reading “he made my path smooth.” The term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).

NET Notes: 2Sa 22:34

¹ tc Heb “[the one who] makes his feet like [those of] a deer.” The translation follows the Qere and many medieval Hebrew mss in reading רַגְלַי (raglai, “my feet”) rather than the MT רַגְלָיו (raglav, “his feet”). See as well Ps 18:33.

² tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.

NET Notes: 2Sa 22:35

¹ tn Heb “teaches.”

² tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265.

³ tn Heb “and a bow of bronze is bent by my arms.” The verb נָחֵת (nakhet) apparently means “to pull back; to bend” here (see HALOT 692 s.v. נחת). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.

NET Notes: 2Sa 22:36

¹ tn Another option is to translate the prefixed verb with vav consecutive with a past tense, “you gave me.” Several prefixed verbal forms with vav consecutive also appear in vv. 38-44. The present translation understands this section as a description of what generally happened when the author charged into battle, but another option is to understand the section as narrative and translate accordingly.

² tc Ps 18:35 contains an additional line following this one, which reads “your right hand supports me.” It may be omitted here due to homoioarcton. See the note at Ps 18:35.

tn Heb “and you give me the shield of your deliverance”; KJV, ASV “the shield of thy (your NRSV, NLT) salvation”; NIV “your shield of victory.” Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.

³ tn Heb “your answer makes me great.” David refers to God’s willingness to answer his prayer.

NET Notes: 2Sa 22:37

¹ tn Heb “step.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives him the capacity to run quickly.

² tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”

Geneva Bible: 2Sa 22:1

And David spake unto the LORD the words of this ^{( a )} song in the day [that] the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul:

^{( a )} In token of the wonderful benefits that he received from God.

Geneva Bible: 2Sa 22:2

And he said, The LORD [is] my ^{( b )} rock, and my fortress, and my deliverer;

^{( b )} By the diversity of these comfortable means, he shows how his faith was strengthened in all temptations.

Geneva Bible: 2Sa 22:5

When the ^{( c )} waves of death compassed me, the floods of ungodly men made me afraid;

^{( c )} As David (who was the figure of Christ) was by God's power delivered from all dangers: so Christ and his Church will overcome most grievous dangers, tyranny and death.

Geneva Bible: 2Sa 22:9

There went up a ^{( d )} smoke out of his nostrils, and ^{( e )} fire out of his mouth devoured: coals were kindled by it.

^{( d )} That is, clouds, and vapours.

^{( e )} Lightening and thundering.

Geneva Bible: 2Sa 22:10

He ^{( f )} bowed the heavens also, and came down; and darkness [was] under his feet.

^{( f )} So it seems when the air is dark.

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.

Geneva Bible: 2Sa 22:13

Through the brightness before him were ^{( h )} coals of fire kindled.

^{( h )} By this description of a tempest he declares the power of God against his enemies.

Geneva Bible: 2Sa 22:16

And the ^{( i )} channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the LORD, at the blast of the breath of his nostrils.

^{( i )} He alludes to the miracle of the Red Sea.

Geneva Bible: 2Sa 22:19

They ^{( k )} prevented me in the day of my calamity: but the LORD was my stay.

^{( k )} I was so beset, that all means seemed to fail.

Geneva Bible: 2Sa 22:21

The LORD rewarded me according to my ^{( l )} righteousness: according to the cleanness of my hands hath he recompensed me.

^{( l )} Toward Saul and my enemies.

Geneva Bible: 2Sa 22:22

For I have kept the ways of the LORD, and have not ^{( m )} wickedly departed from my God.

^{( m )} I attempted nothing without his commandment.

Geneva Bible: 2Sa 22:27

With the pure thou wilt shew thyself pure; and with the ^{( n )} froward thou wilt shew thyself unsavoury.

^{( n )} Their wickedness is cause that you seem to forget your usual mercy.

Geneva Bible: 2Sa 22:31

[As for] God, his way [is] ^{( o )} perfect; the word of the LORD [is] tried: he [is] a buckler to all them that trust in him.

^{( o )} The manner that God uses to aid his own, never fails.

Geneva Bible: 2Sa 22:34

He maketh my feet like ^{( p )} hinds' [feet]: and setteth me upon my high places.

^{( p )} He uses extraordinary means to make me win most strongholds.

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 22:1

Observe here, I. That it has often been the lot of God's people to have many enemies, and to be in imminent danger of falling into their hands. David was a man after God's heart, but not after men's heart: many were those that hated him, and sought his ruin; Saul is particularly named, either, 1. As distinguished from his enemies of the heathen nations. Saul hated David, but David did not hate Saul, and therefore would not reckon him among his enemies; or, rather, 2. As the chief of his enemies, who was more malicious and powerful than any of them. Let not those whom God loves marvel if the world hate them.

II. Those that trust God in the way of duty shall find him a present help to them in their greatest dangers. David did so. God delivered him out of the hand of Saul. He takes special notice of this. Remarkable preservations should be mentioned in our praises with a particular emphasis. He delivered him also out of the hand of all his enemies, one after another, sometimes in one way, sometimes in another; and David, from his own experience, has assured us that, though many are the troubles of the righteous, yet the Lord delivers them out of them all, Psa 34:19. We shall never be delivered from all our enemies till we get to heaven; and to that heavenly kingdom God will preserve all that are his, 2Ti 4:18.

III. Those that have received many signal mercies from God ought to give him the glory of them. Every new mercy in our hand should put a new song into our mouth, even praises to our God. Where there is a grateful heart, out of the abundance of that the mouth will speak. David spoke, not only to himself, for his own pleasure, not merely to those about him, for their instruction, but to the Lord, for his honour, the words of this song. Then we sing with grace when we sing to the Lord. In distress he cried with his voice (Psa 142:1), therefore with his voice he gave thanks. Thanksgiving to God is the sweetest vocal music.

IV. We ought to be speedy in our thankful returns to God: In the day that God delivered him he sang this song. While the mercy is fresh, and our devout affections are most excited by it, let the thank-offering be brought, that it may be kindled with the fire of those affections.

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 22:1

The heading is formed precisely according to the introductory formula of the song of Moses in Deu 31:30, and was no doubt taken from the larger historical work employed by the author of our books. It was probably also adopted from this into the canonical collection of the Psalter, and simply brought into conformity with the headings of the other psalms by the alteration of דּוד וידבּר (and David said) into דּבּר עשׁר לדוד יהוה לעבד ("Of David, the servant of the Lord, who spake:"Eng. ver.), and the insertion of למנצּח ("to the chief musician:"Eng. ver.) at the head (see Delitzsch on the Psalms). "In the day," i.e., at the time, "when Jehovah had delivered him." Deliverance " out of the hand of Saul "is specially mentioned, not because this was the last, but because it was the greatest and most glorious, - a deliverance out of the deepest misery into regal might and glory. The psalm is opened by ויּאמר in both texts.

Keil-Delitzsch: 2Sa 22:2-4

2Sa 22:2-4 form the introduction.

2 Jehovah is my rock, my castle, and my deliverer to me;

3 My Rock-God, in whom I trust:

My shield and horn of my salvation, my fortress and my refuge,

My Saviour; from violence Thou redeemest me.

4 I call upon the praised one, Jehovah,

And I am saved from my enemies.

This introduction contains the sum and substance of the whole psalm, inasmuch as David groups the many experiences of divine deliverance in his agitated life into a long series of predicates, in all of which he extols God as his defence, refuge, and deliverer. The heaping up of these predicates is an expression both of liveliest gratitude, and also of hope for the future. The different predicates, however, are not to be taken as in apposition to Jehovah , or as vocatives, but are declarations concerning God, how He had proved himself faithful to the Psalmist in all the calamities of his life, and would assuredly do so still. David calls God וּמצרתי סלעי (my rock, and my castle) in Psa 31:4 as well (cf. Psa 71:4). The two epithets are borrowed from the natural character of Palestine, where steep and almost inaccessible rocks afford protection to the fugitive, as David had often found at the time when Saul was pursuing him (vid., 1Sa 24:22; 1Sa 22:5). But whilst David took refuge in rocks, he placed his hopes of safety not in their inaccessible character, but in God the Lord, the eternal spiritual rock, whom he could see in the earthly rock, so that he called Him his true castle. לי מפלטי (my deliverer to me) gives the real explanation of the foregoing figures. The לי (to me) is omitted in Psa 18:2, and only serves to strengthen the suffix, "my, yea my deliverer.' "My Rock-God," equivalent to, God who is my Rock: this is formed after Deu 32:4, where Moses calls the Lord the Rock of Israel, because of His unchangeable faithfulness; for zur , a rock, is a figure used to represent immoveable firmness. In Psa 18:3 we find צוּרי אלי , "my God"(strong one), "my rock,"two synonyms which are joined together in our text, so as to form one single predicate of God, which is repeated in 2Sa 22:47. The predicates which follow, "my horn and my salvation-shield," describe God as the mighty protector and defender of the righteous. A shield covers against hostile attacks. In this respect God was Abraham's shield (Gen 15:1), and the helping shield of Israel (Deu 33:29; cf. Psa 3:4; Psa 59:12). He is the "horn of salvation,"according to Luther, because He overcomes enemies, and rescues from foes, and gives salvation. The figure is borrowed from animals, which have their strength and defensive weapons in their horns (see at 1Sa 2:1). " My fortress: " misgab is a high place, where a person is secure against hostile attacks (see at Psa 9:10). The predicates which follow, viz., my refuge , etc., are not given in Psa 18:3, and are probably only added as a rhythmical completion to the strophe, which was shortened by the omission of the introductory lines, "I love thee heartily, Jehovah"(Psa 18:1). The last clause, " My Saviour, who redeemest me from violence, "corresponds to אחסה־בּו in the first hemistich. In Psa 18:4, David sums up the contents of his psalm of thanksgiving in a general sentence of experience, which may be called the theme of the psalm, for it embraces "the result of the long life which lay behind him, so full of dangers and deliverances." מהלּל , "the praised one," an epithet applied to God, which occurs several times in the Psalms (Psa 48:2; Psa 96:4; Psa 113:3; Psa 145:3). It is in apposition to Jehovah, and is placed first for the sake of emphasis: "I invoke Jehovah as the praised one."The imperfects אקרא and אוּשׁע are used to denote what continually happens. In 2Sa 22:5 we have the commencement of the account of the deliverances out of great tribulations, which David had experienced at the hand of God.

Keil-Delitzsch: 2Sa 22:5-7

5 For breakers of death had compassed me,

Streams of wickedness terrified me.

6 Cords of hell had girt me about,

Snares of death overtook me.

7 In my distress I called Jehovah,

And to my God I called;

And He heard my voice out of His temple,

And my crying came into His ears.

David had often been in danger of death, most frequently at the time when he was pursued by Saul, but also in Absalom's conspiracy, and even in several wars (cf. 2Sa 21:16). All these dangers, out of which the Lord delivered him, and not merely those which originated with Saul, are included in 2Sa 22:5, 2Sa 22:6. The figure " breakers or waves of death "is analogous to that of the "streams of Belial." His distress is represented in both of them under the image of violent floods of water. In the psalm we find מות חבלי , "snares of death,"as in Psa 116:3, death being regarded as a hunger with a net and snare (cf. Psa 91:3): this does not answer to well to the parallel נחלי , and therefore is not so good, since שׁאול חבלי follows immediately. בליּעל ( Belial ), uselessness in a moral sense, or worthlessness . The meaning "mischief,"or injury in a physical sense, which many expositors give to the word in this passage on account of the parallel "death,"cannot be grammatically sustained. Belial was afterwards adopted as a name for the devil (2Co 6:15). Streams of wickedness are calamities that proceed from wickedness, or originate with worthless men. קדּם , to come to meet with a hostile intention, i.e., to fall upon (vid., Job 30:27). היכל , the temple out of which Jehovah heard him, was the heavenly abode of God, as in Psa 11:4; for, according to 2Sa 22:8., God came down from heaven to help him.

Keil-Delitzsch: 2Sa 22:8-10

8 Then the earth swayed and trembled,

The foundations of the heavens shook

And swayed to and fro, because He was wroth.

9 Smoke ascended in His nose,

And fire out of His mouth devoured,

Red-hot coals burned out of Him.

10 And He bowed the heavens and came down,

And cloudy darkness under His feet.

Jehovah came down from heaven to save His servant, as He had formerly come down upon Sinai to conclude His covenant with Israel in the midst of terrible natural phenomena, which proclaimed the wrath of the Almighty. The theophany under which David depicts the deliverance he had experienced, had its type in the miraculous phenomenon which accompanied the descent of God upon Sinai, and which suggested, as in the song of Deborah (Jdg 5:4-5), the idea of a terrible storm. It is true that the deliverance of David was not actually attended by any such extraordinary natural phenomena; but the saving hand of God from heaven was so obviously manifested, that the deliverance experienced by him could be poetically described as a miraculous interposition on the part of God. When the Lord rises up from His heavenly temple to come down upon the earth to judgment, the whole world trembles at the fierceness of His wrath. Not only does the earth tremble, but the foundations of the heavens shake: the whole universe is moved. In the psalm we have "the foundations of the hills"instead of "the foundations of the heavens," - a weaker expression, signifying the earth to its deepest foundations. The Hithpael יתגּעשׁ , lit., to sway itself , expresses the idea of continuous swaying to and fro. לו חרה כּי , " for it (sc., wrath) burned to him ,"it flamed up like a fire; cf. Deu 32:22; Deu 29:19. "Smoke," the forerunner of fire, "ascended in His nose." The figurative idea is that of snorting or violent breathing, which indicates the rising of wrath. Smoke is followed by fire, which devours out of the mouth, i.e., bursts forth devouring or consuming all that opposes it. The expression is strengthened still further by the parallel: "red-hot coals come out of Him," i.e., the flame of red-hot coals pours out of Him as out of a glowing furnace (cf. Gen 15:17). This description is based entirely upon Exo 19:18, where the Lord comes down upon Sinai in smoke and fire. We are not to picture to ourselves flashes of lightning; for all these phenomena are merely the forerunners of the appearance of God in the clouds, which is described in 2Sa 22:10, "He bowed the heavens"to come down. ערפל , which is frequently connected with ענן , signifies cloudy darkness, or dark clouds. The substratum of this description is the fact that in a severe storm the heavens seem to sink down upon the earth with their dark clouds. The Lord draws near riding upon black thunder-clouds, "that the wicked may not behold His serene countenance, but only the terrible signs of His fierce wrath and punishment"(J. H. Michaelis).

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.

Keil-Delitzsch: 2Sa 22:13

The splendour of the divine nature enveloped in clouds breaks through the dark covering in burning coals of fire. The coals of fire which burst forth, i.e., which break out in flame from the dark clouds, are the lightning which shoots forth from the dark storm-clouds in streams of fire.

Keil-Delitzsch: 2Sa 22:14-16

14 Jehovah thundered from the heavens,

And the Most High gave His voice.

15 He sent arrows, and scattered them;

Lightning, and discomfited them.

16 Then the beds of the sea became visible;

The foundations of the world were uncovered,

Through the threatening of Jehovah,

By the snorting of the breath of His nostrils.

God sent lightning as arrows upon the enemies along with violent thunder, and threw them thereby into confusion. המם , to throw into confusion, and thereby to destroy, is the standing expression for the destruction of the foe accomplished by the miraculous interposition of God (vid., Exo 14:24; Exo 23:27; Jos 10:10; Jdg 4:15; 1Sa 7:10). To the thunder there were added stormy wind and earthquake, as an effect of the wrath of God, whereby the foundations of the sea and land were laid bare, i.e., whereby the depth of the abyss and of the hell in the interior of the earth, into which the person to be rescued had fallen, were disclosed.

(Note: In 2Sa 22:13-16 the text of the Psalms deviates greatly and in many instances from that before us. In v. 13 we find אשׁ וגחלי בּרד עברוּ עביו instead of אשׁ גּחלי בּערוּ ; and after v. 14 אשׁ וגחלי בּרד is repeated in the psalm. In v. 15 we have רב וּברקים for בּרק , and in v. 16 מים אפיקי for ים אפיקי . The other deviations are inconsiderable. So far as the repetition of אשׁ וגחלי בּרד at the end of v. 14 is concerned, it is not only superfluous, but unsuitable, because the lightning following the thunder is described in v. 15, and the words repeated are probably nothing more than a gloss that has crept by an oversight into the text. The מים אפיקי in v. 16 is an obvious softening down of the ים אפיקי of the text before us. In the other deviations, however, the text of the Psalms is evidently the more original of the two; the abridgment of the second clause of v. 13 is evidently a simplification of the figurative description in the psalm, and רב בּרקים in the 15th verse of the psalm is more poetical and a stronger expression than the mere בּרק of our text.)

Keil-Delitzsch: 2Sa 22:17-20

17 He reached out of the height, He laid hold of me;

Drew me out of great waters:

18 Saved me from my enemy strong;

From my haters, because they were too strong for me.

19 They fell upon me in my day of calamity:

Then Jehovah became my stay,

20 And led me out into a broad place;

Delivered me, because He had pleasure in me.

The Lord stretched His hand from the height into the deep abysses, which had been uncovered through the threatening of the wrath of God, and drew out the sinking man. ישׁלח without יד is used to denote the stretching out of the hand, and in the sense of reaching out to a thing (as in 2Sa 6:6). רבּים מים (great waters) does not refer to the enemy, but to the calamities and dangers (waves of death and streams of Belial, 2Sa 22:5) into which the enemies of the Psalmist had plunged him. ימשׁני , from משׁה (Exo 2:10), from which the name of Moses was derived, to whom there is probably an allusion made. As Moses was taken out of the waters of the Nile, so David was taken out of great (many) waters. This deliverance is still further depicted in a more literal terms in 2Sa 22:18. עז איבי , my enemy strong, poetical for my strong enemy, does not refer to one single enemy, namely Saul; but, as the parallel "my haters"shows, is a poetical personification of all his enemies. They were stronger than David, therefore the Lord had to deliver him with an almighty hand. The " day of calamity "in which the enemy fell upon him ( קדּם : see at 2Sa 22:6) was the time when David wandered about in the desert helpless and homeless, fleeing from the pursuit of Saul. The Lord was then his support, or a staff on which he could support himself (vid., Psa 23:4), and led him out of the strait into the broad, i.e., into a broad space where he could move freely, because God had pleasure in him, and had chosen him in His grace to be His servant. This reason for his deliverance is carried out still further in what follows.

Keil-Delitzsch: 2Sa 22:21-24

21 Jehovah rendered to me according to my righteousness,

According to the cleanness of my hands He recompensed me.

22 For I have observed the ways of Jehovah,

And have not wickedly departed from my God.

23 For all His rights are before my eyes;

And His statutes,-I do not depart from them.

24 And I was innocent towards Him,

And kept myself from mine iniquity.

גּמל signifies to do to a person good or evil, like the Greek εὖ and κακῶς πράττειν τινά . The righteousness and cleanness of hands , i.e., the innocence, which David attributed to himself, were not perfect righteousness or holiness before God, but the righteousness of his endeavours and deeds as contrasted with the unrighteousness and wickedness of his adversaries and pursuers, and consisted in the fact that he endeavoured earnestly and sincerely to walk in the ways of God and to keep the divine commandments. מן רשׁע , to be wicked from , is a pregnant expression, signifying to depart wickedly from God. לנגדּי , i.e., as a standard before my eye. In the psalm we find עמּו תמים , innocent in intercourse with the Lord, instead of לו תמים (see Deu 18:13); and for the fact itself, David's own testimony in 1Sa 26:23-24, the testimony of God concerning him in 1Ki 14:8, and the testimony of history in 1Ki 15:5. מעוני , from mine iniquity, i.e., from the iniquity which I might have committed.

Keil-Delitzsch: 2Sa 22:25-28

25 Thus Jehovah repaid me according to my righteousness,

According to my cleanness before His eyes.

26 Towards the pious Thou showest thyself pious,

Towards the perfectly innocent Thou showest thyself innocent.

27 Towards the genuine Thou showest thyself genuine,

And towards the perverse Thou showest thyself crooked.

28 And afflicted people Thou helpest,

And Thine eyes are against the haughty; them Thou humblest.

The motive for deliverance, which was expounded in 2Sa 22:21-24, is summed up briefly in 2Sa 22:25; and then in 2Sa 22:26 and 2Sa 22:27 it is carried back to the general truth, that the conduct of God towards men is regulated according to the conduct of men towards God. The vav cons . in ויּשׁב expresses the logical consequence. כּברי is used instead of ידי כּבר in 2Sa 22:21, which is repeated in the psalm simply for the sake of variation. The truth that God treats every man in accordance with his conduct towards Him, is expounded in four parallel clauses, in which the conduct of God is expressed in verbs in the Hithpael , formed from the adjectives used to describe the conduct of men towards God. To the חסיד , the pious or devoted to God, He also shows himself pious; and innocent, blameless, to the תמים גּבּור , the man strong in innocence, who walks in perfect innocence. נבר , a Niphal participle, from בּרר , he who keeps himself pure, strives after purity of walk. תּתּבר , an anomalous contraction of תּתבּרר (Ps.), analogous to the formation of נבר for נברר . The form תּתּפּל for תּתפּתּל , to show one's self perverse of crooked, is still more anomalous. God shows himself so towards the perverse, by giving him up to his perverseness (Rom 1:28). This general truth is applied in 2Sa 22:28 to the congregation of God, in the contrast which it presents of humble and haughty, and is expounded from the conduct of God, as displayed in the history of Israel, towards these two classes of men, into which the nation was divided. In the psalm, therefore, we find אתּה כּי , for which the simple ו is substituted here, because the verse does not contain any actual reason for what goes before. עני עם , afflicted people, is used to denote the pious and depressed in the nation; רמים , the high , i.e., the haughty, or godless rich and mighty in the nation. תּשׁפּיל is to be taken as a relative: whom Thou humblest (see Ewald, §332, b .; and for the thought, Isa 2:11). In the psalm the unusual mode of expression in the second clause is changed into the more common phrase, "Thou bringest down high, i.e., proud looks"(cf. Pro 6:17; Pro 21:4; Pro 30:13; Psa 131:1, etc.).

Keil-Delitzsch: 2Sa 22:29

2Sa 22:29 commences the description of the help which David had already received from God in his conflict with the enemies of Israel, and which he would still receive.

29 For Thou art my lamp, O Jehovah!

And Jehovah maketh my darkness bright.

30 For through Thee I run troops,

And through my God I leap walls.

31 God - innocent is His way.

The word of Jehovah is refined,

A shield is He to all who trust in Him.

The explanatory כּי , with which the new description of the divine mercy commences, refers to the thought implied in 2Sa 22:28, that David belonged to the "afflicted people,"whom the Lord always helps. As the Lord delivered him out of the danger of death, because He took pleasure in him, so He also gave him power over all his enemies. For He was his lamp, i.e., He had lifted him out of a condition of depression and contempt into one of glory and honour (see at 2Sa 21:17), and would still further enlighten his darkness, i.e., "would cause the light of His salvation to shine upon him and his tribe in all the darkness of their distress"( Hengstenberg ). In the psalm the verse reads thus: "For Thou lightest (makest bright) my lamp (or candle), Jehovah my God enlighteneth my darkness;"the bold figure "Jehovah the lamp of David"being more literally explained. The figure is analogous to the one in Psa 27:1, "The Lord is my light;"whilst the form ניר is a later mode of writing נר .

Keil-Delitzsch: 2Sa 22:30

In the strength of his God he could run hostile troops and leap walls, i.e., overcome every hostile power. ארוּץ , not from רצץ , to smash in pieces, but from רוּץ , to run; construed with the accusative according to the analogy of verbs of motion.

Keil-Delitzsch: 2Sa 22:31

He derives this confidence from the acts of God, and also from His word. האל (God) is written absolutely, like הצּוּר in Deu 32:4. The article points back to בּאלהי . Jehovah is the God ( האל ), whose way is perfect, without blemish; and His word is refined brass, pure silver (cf. Psa 12:7). He who trusts in Him is safe from all foes. The last two clauses occur again in Agur's proverbs (Pro 30:5). The thought of the last clause is still further explained in 2Sa 22:32.

Keil-Delitzsch: 2Sa 22:32-35

32 For who is God save Jehovah,

And who a rock save our God?

33 This God is my strong fortress,

And leads the innocent his way.

34 He makes my feet like the hinds,

And setteth me upon my high places;

35 He teacheth my hands to fight,

And my arms span brazen bows.

There is no true God who can help, except or by the side of Jehovah (cf. Deu 32:31; 1Sa 2:2). צוּר , as in 2Sa 22:2. This God is "my strong fortress:"for this figure, comp. Psa 31:5 and Psa 27:1. חיל , strength, might, is construed with מעוּזי , by free subordination: "my fortress, a strong one,"like עז מחסי (Psa 71:7; cf. Ewald, §291, b .). יתּר for יתר , from תּוּר (vid., Ges . §72; Olshausen, Gram . p. 579), in the sense of leading or taking round, as in Pro 12:26. God leads the innocent his way, i.e., He is his leader and guide therein. The Keri דּרכּי 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 , with the addition of למּלחמה . איּלה or איּלת , the hind, or female stag, is a figure of speech denoting swiftness in running. " Like the hinds: "a condensed simile for "like the hinds' feet,"such as we frequently meet with in Hebrew (vid., Ges. §144, Anm.). The reference is to swiftness in pursuit of the foe (vid., 2Sa 2:18; 1Ch 12:8). רגליו , his feet, for רגלՀ™ ( my 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 "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, and is imitated in Hab 3:19. למּד is generally construed with a double accusative: here it is written with an accusative and ל , and signifies to instruct for the war. נחת , in the psalm נחתה , on account of the feminine זרועתי , is not the Niphal of חתת , to be broken in pieces, but the Piel of נחת , 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 and 2Sa 22:35) 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.

Keil-Delitzsch: 2Sa 22:36-37

36 And Thou reachest me the shield of my salvation,

And Thy hearing makes me great.

37 Thou makest my steps broad under me,

And my ankles have not trembled.

The Lord bestows the true strength for victory in His salvation. The shield of salvation is the shield which consists of salvation, of the helping grace of the Lord. ענתך , for which we find in the psalm ענותך , thy humility, i.e., God's condescending grace, does not mean "thy humiliation,"but "thy hearkening," i.e., that practical hearkening on the part of God, when called upon for help, which was manifested in the fact that God made his steps broad, i.e., provided the walker with a broad space for free motion, removing obstructions and stumbling-blocks out of the way. God had done this for David, so that his ankles had not trembled, i.e., he had not been wanting in the power to take firm and safe steps. In this strength of his God he could destroy all his foes.

Keil-Delitzsch: 2Sa 22:38-41

38 I will pursue my enemies and destroy them,

I will not turn till they are consumed.

39 I will consume them and dash them in pieces, that they may not arise,

And may fall under my feet.

40 And Thou girdest me with strength for war,

Thou bowest mine adversaries under me.

41 And Thou makest mine enemies turn the back to me;

My haters, I root them out.

The optative form ארדּפה serves to make the future signification of ארדּף (in the psalm) the more apparent. Consequently it is quite out of the question to take the other verbs as preterites. We are not compelled to do this by the interchange of imperfects c. vav consec. with simple imperfects, as the vav consec. is not used exclusively as expressive of the past. On the contrary, the substance of the whole of the following description shows very clearly that David refers not only to the victories he has already won, but in general to the defeat of all his foes in the past, the present, and the future; for he speaks as distinctly as possible not only of their entire destruction (2Sa 22:38, 2Sa 22:39, 2Sa 22:43), but also of the fact that God makes him the head of the nations, and distant and foreign nations to him homage. Consequently he refers not only to his own personal dominion, but also, on the strength of the promise which he had received from God, to the increase of the dominion of the throne of his house, whilst he proclaims in the Spirit the ultimate defeat of all the enemies of the kingdom of God. This Messianic element in the following description comes out in a way that cannot be mistaken, in the praise of the Lord with which he concludes in 2Sa 22:47-51. ואשׁמידם , "I destroy them," is stronger than ואשּׂיגם , "I reach them"(in the psalm). In 2Sa 22:39 the words are crowded together, to express the utter destruction of all foes. In the psalm ואכלּם is omitted. ותּזרני for ותּאזּרני in the psalm is not a poetical Syriasm, and still less a "careless solecism"(Hupfeld), but a simple contraction, such as we meet with in many forms: e.g., מלּפנוּ for מאלּפנוּ (Job 35:11; cf. Ewald, §232, b .). The form תּתּה for נתתּה (in the psalm) is unusual, and the aphaeresis of the נ can only be accounted for from the fact that this much-used word constantly drops its Ӏ€  as a radical sound in the imperfect (see Ewald, §195, c .). The phrase ערף לּי תּתּה is formed after Exo 23:27. "Giving the enemy to a person's back"means causing them to turn the back, i.e., putting them to flight.

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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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.