Text -- 2 Samuel 22:1-4 (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.

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.

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.""

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

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.)

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.

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.”

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.

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.

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

Bibliography

Achtemeier, Paul J., and Elizabeth Achtemeier. The Old Testament Roots of Our Faith. Philadelphia: Fortress Press, 1979.

Ackerman, James S. "Knowing Good and Evil: A Literary Ananysis of the Court History in 2 Samuel 9-20 and 1 Kings 1-2." Journal of Biblical Literature 109:1 (Spring 1990):41-60.

Ackroyd, Peter R. "The Succession Narrative (so-called)." Interpretation 35:4 (1980):383-96.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Alter, Robert. The Art of Biblical Narrative. New York: Basic, 1981.

Anderson, A. A. 2 Samuel. Word Biblical Commentary series. Dallas: Word Books, 1989.

Archer, Gleason L., Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl Edwin. "Were David's Sons Really Priests?" In Current Issues in Biblical and Patristic Interpretation: Studies in Honor of Merrill C. Tenney Presented by His Former Students, pp. 75-86. Ed. Gerald F. Hawthorne. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1975.

Arnold, Bill T. "The Amalekite's Report of Saul's Death: Political Intrigue or Incompatible Sources?" Journal of the Evangelical Theological Society 32:3 (1989):289-98.

Bailey, Randall C. David in Love and War: The Pursuit of Power in 2 Samuel 10-12. Journal for the Study of the Old Testament Supplement 75. Sheffield, Eng.: JSOT, 1990.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Battenhouse, Roy. "The Tragedy of Absalom: A Literary Analysis." Christianity and Literature 31:3 (Spring 1982):53-57.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beal, Richard H. "The Hittites After the Empire's Fall." Biblical Illustrator 10:1 (Fall 1983):72-81.

Bellefontaine, Elizabeth. "Customary Law and Chieftanship: Judicial Aspects of 2 Samuel 14:4-21." Journal for the Study of the Old Testament 38 (1987):47-72.

Bendavid, Abba. Parallels in the Bible. Jerusalem: Carta, 1972.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Blaikie, William G. The Second Book of Samuel. 1893; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Did Saul Make Gibeon His Capital?" Vetus Testamentum 24:1 (January 1974):1-7.

_____. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brueggemann, Walter. "2 Samuel 21-24: An Appendix of Deconstruction?" Catholic Biblical Quarterly 50:3 (July 1988):383-97.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

_____. "Of the Same Flesh and Bone (Gn 2, 23a)." Catholic Biblical Quarterly 32:4 (September 1970):532-42.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Calderone, Philip J. Dynastic Oracle and Suzerainty Treaty. Manila: Ateneo University, 1966.

Camp, Claudia V. "The Wise Women of 2 Samuel: A Role Model for Women in Early Israel." Catholic Biblical Quarterly 43:1 (January 1981):14-29.

Campbell, Anthony F. Of Prophets and Kings: A Late Ninth-Century Document (1 Samuel 1-2Kings 10). Catholic Biblical Quarterly Monograph 17. Washington: Catholic Biblical Association of America, 1986.

Carlson, R. A. David the Chosen King. Translated by Eric J. Sharpe and Stanley Rudman (notes). Stockholm: Almquist and Wiksell, 1964.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Childs, Brevard S. Introduction to the Old Testament as Scripture. Philadelphia: Fortress Press, 1979.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Coleridge, Samuel Taylor. "Youth and Age." In Poems That Live Forever. Selected by Hazel Fellman. New York: Doubleday, 1965.

Conroy, Charles. Absalom Absalom! Narrative and Language in 2 Sam 13-20. Rome: Pontifical Biblical Institute, 1978.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Coxon, Peter W. "A Note on Bathsheba' in 2 Samuel 12, 1-6." Biblica 62:2 (1981):247-50.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank M., Jr. Canaanite Myth and the Hebrew Bible. Cambridge and London: Harvard University Press, 1973.

_____. "An Interpretation of the Nora Stone." Bulletin of the American Schools of Oriental Research 208 (December 1972):13-19.

Cross, Frank Moore, Jr. and David Noel Freedman. "A Royal Song of Thanksgiving--II Samuel 22 = Psalm 18." Journal of Biblical Literature 72:1 (1953):15-34.

Curtis, John Briggs. "East is East . . ..'" Journal of Biblical Literature 80:4 (1961):356-63.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, Peggy L. "Abishai and satan in 2 Samuel 19:17-22." Catholic Biblical Quarterly 49:4 (October 1987):543-47.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

DeVries, LaMoine. "The Forest of Ephraim." Biblical Illustrator 10:1 (1983):82-85.

Damrosch, David. The Narrative Covenant: Transformations of Genre in the Growth of Biblical Literature. San Francisco: Harper, 1987.

Dillard, Raymond B. "David's Census: Perspectives on II Samuel 24 and I Chronicles 21." In Through Christ's Word: A Festschrift for Dr. Philip E. Hughes, pp. 94-107. Edited by Robert W. Godfrey and Jesse L. Boyd III. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1985.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenants and Creation. Nashville: Thomas Nelson Publishers, 1984.

Eskhult, Mats. Studies in Verbal Aspect and Narrative Technique in Biblical Hebrew Prose. Uppsala, Sweden: Uppsala University, 1990.

Fensham, F. Charles. "The Battle Between the Men of Joab and Abner as a Possible Ordeal by Battle?" Vetus Testamentum 20:3 (July 1970):356-57.

_____. "Clauses of Protection in Hittite Vassal-Treaties and the Old Testament." Vetus Testamentum 13 (1963):133-43.

_____. "The Treaty between Israel and the Gibeonites." Biblical Archaeologist 27:3 (1964):96-100.

Flanagan, James W. "Court History or Succession Document? A Study of 2 Samuel 9-20; 1 Kings 1-2." Journal of Biblical Literature 91:2 (1972):172-81.

Fokkelman, J. P. Narrative Art and Poetry in the Books of Samuel. Vol. 1: King David. Assen: Von Gorcum & Co., 1981.

Freedman, David Noel. "The Refrain in David's Lament Over Saul and Jonathan." In Ex Orbe Religionum: Studia Geo Widengren Oblata. pp. 115-26. Leiden, Netherlands: Brill, 1972.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Garnet, Paul. "Atonement Constructions in the Old Testament and the Qumran Scrolls." Evangelical Quarterly 46:3 (July-September 1974):131-63.

Garsiel, Moshe. The First Book of Samuel: A Literary Study of Comparative Structures, Analogies, and Parallels. Ramat-Gan: Revivim, 1985.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Gevirtz, Stanley. "David's Lament Over Saul and Jonathan." In Patterns in the Early Poetry of Israel, pp. 72-96. Studies in Ancient Oriental Civilization series, number 32. Chicago: University of Chicago Press, 1963.

Gileadi, Avraham. "The Davidic Covenant: A Theological Basis for Corporate Protection." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 157-63. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Goldingay, John. Theological Diversity and the Authority of the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

Gunn, David M. "David and the Gift of the Kingdom (2 Samuel 2-4, 9-20, 1 Kings 1-2)." Semeia 3 (1975):14-45.

_____. "From Jerusalem to the Jordan and Back: Symmetry in 2 Samuel XV-XX." Vetus Testamentum 30:1 (January 1980):109-13.

_____. The Story of King David: Genre and Interpretation. Journal for the Study of the Old Testament Supplement 6. Sheffield, Eng.: JSOT, 1978.

_____. "Traditional Composition in the Succession Narrative'." Vetus Testamentum 26:2 (April 1976):214-29.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." ThD dissertation, Dallas Theological Seminary, 1981.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hill, Andrew E. "A Jonadab Connection in the Absalom Conspiracy." Journal of Biblical Literature 30:4 (December 1987):387-90.

Hillers, Delbert R. "A Note on Some Treaty Terminology in the Old Testament." Bulletin of the American Schools of Oriental Research 176 (1964):46-47.

Hodges, Zane C. "Conflicts in the Biblical Account of the Ammonite-Syrian War." Bibliotheca Sacra 119:475 (July-September 1962):238-43.

Hoftijzer, J. "David and the Tekoite Woman." Vetus Testamentum 20:4 (October 1970):419-44.

Holladay, William L. "Form and Word-Play in David's Lament over Saul and Jonathan." Vetus Testamentum 20:2 (April 1970):153-89.

Holloway, Steven W. "Distaff, Crutch or Chain Gang: The Curse of the House of Joab in 2 Samuel III 29." Vetus Testamentum 37:3 (July 1987):370-75.

Horn, Siegfried H. "The Crown of the King of the Ammonites." Andrews University Seminary Bulletin 11:2 (1973):170-80.

Jackson, Jared J. "David's Throne: Patterns in the Succession Story." Canadian Journal of Theology 11:3 (July 1965):183-95.

Jones, Gwilym H. The Nathan Narratives. Journal for the Study of the Old Testament Supplement 80. Sheffield, Eng.: JSOT, 1990.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zechariah. "Judah and Israel--A Study in Israelite Historiography." Israel Exploration Journal 28:4 (1978):251-61.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kennedy, James. "David's Lament over Saul and Jonathan: II Sam. 1:19-27." American Journal of Semitic Languages 32 (1916):118-25.

Kirkpatrick, A. F. The Second Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1886.

Kitchen, K. A. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lasine, Stuart. "Melodrama as Parable: The Story of the Poor Man's Ewe-Lamb and the Unmasking of David's Topsy-Turvy Emotions." Hebrew Annual Review 8 (1984):101-24.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Lawlor, John I. "Theology and Art in the Narrative of the Ammonite War (2 Samuel 10-12)." Grace Theological Journal 3:2 (1982):193-205.

Lawrence, John W. Life's Choices. Portland: Multnomah Press, 1975.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "The Davidic Covenant and Its Modern Interpreters." Catholic Biblical Quarterly 41:2 (1979):205-19.

Levenson, Jon D., and Baruch Halpern. "The Political Import of David's Marriages." Journal of Biblical Literature 99:4 (1980):507-18.

Mabee, Charles. "David's Judicial Exoneration." Zeitschrift für die Alttestamentliche Wissenschaft 92:1 (1980):92-107.

Malamat, Abraham. "Aspects of the Foreign Policies of David and Solomon." Journal of Near Eastern Studies 22:1 (January 1963):1-17.

_____. "The Kingdom of David & Solomon in Its Contact With Egypt and Aram Naharaim." Biblical Archaeologist 21:4 (1958):96-102.

Mare, W. Harold. The Archaeology of the Jerusalem Area. Grand Rapids: Baker Book House, 1987.

Martin, John A. "Studies in 1 and 2 Samuel." Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September):209-22; 564 (October-December):303-14.

Mazar, B. "The Military Elite of King David." Vetus Testamentum 13 (1963):310-20.

McCarter, P. Kyle, Jr. II Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1984.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

_____. "Plots, True or False': The Succession Narrative as Court Apologetic." Interpretation 35:4 ( October 1981):355-67.

_____. "The Ritual Dedication of the City of David in 2 Samuel 6." In The Word of the Lord Shall Go Forth: Essays in Honor of David Noel Freedman in Celebration of His Sixtieth Birthday, pp. 273-78. Edited by Carol L. Meyers and M. O'Connor. Winona Lake, Ind.: Eisenbrauns, 1983.

McCarthy, Dennis J. "II Samuel 7 and the Structure of the Deuteronomic History." Journal of Biblical Literature 84 (1965):136.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Merrill, Eugene H. "2 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 457-82. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Royal Priesthood: An Old Testament Messianic Motif." Bibliotheca Sacra 150:597 (January-March 1993):50-61.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Millard, A. R. "Saul's Shield Not Anointed With Oil." Bulletin of the American Schools of Oriental Research 230 (April 1978):70.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Murray, Donald. "Once Again t hd Sbty Ysr'l in II Samuel 7:7." Revue Biblique 94:3 (July 1987):389-96.

Na'aman, Nadav. "The List of David's Officers (Salisim)." Vetus Testamentum 38:1 (1988):71-79.

Neiderhiser, Edward A. "2 Samuel 20:8-10: A Note for a Commentary." Journal of the Evangelical Theological Society 24:3 (September 1981):209-10.

New Bible Dictionary, 1962 ed. S. v. "Cherethites," by T. C. Mitchell.

New International Dictionary of New Testament Theology. Edited by C. Brown. 1975, 1976 and 1978 ed. S. v. "Shepherd," by E. Beyreuther.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings and Chronicles. Grand Rapids: Baker Book House, 1986.

Nicol, George G. "The Wisdom of Joab and the Wise Woman of Tekoa." Studia Theologica 36 (1982):97-104.

North, Robert. "Social Dynamics From Saul to Jehu." Biblical Theology Bulletin 12:4 (1982):109-19.

O'Ceallaigh, G. C. "And So David Did to All the Cities of Ammon.'" Vetus Testamentum 12 (1962):179-89.

Ockinga, Boyu G. "A Note on 2 Samuel 18.18." Biblische Notizen 31 (1986):31-34.

Oppenheim, A. Leo. Ancient Mesopotamia. Chicago: University of Chicago Press, 1964.

Ota, Michiko. "A Note on 2 Sam 7." In A Light Unto My Path: Old Testament Studies in Honor of Jacob M. Myers, pp. 403-7. Edited by Howard N. Bream, Ralph D. Heim, and Carey A. Moore. Philadelphia: Temple University Press, 1974.

Patrick, Symon. A Commentary Upon the Two Books of Samuel. London: Chiswell, 1703.

Payne, David F. I & II Samuel. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "1, 2 Chronicles." In I Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perdue, Leo G. "Is There Anyone Left of the House of Saul . . . ?' Ambiguity and the Characterization of David in the Succession Narrative." Journal for the Study of the Old Testament 30 (October 1984):67-84.

Peters, F. E. Jerusalem. Princeton: Princeton University Press, 1985.

Pfeiffer, Charles F., and Howard F Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Pfeiffer, Robert H. Introduction to the Old Testament. Revised ed. New York: Harper, 1948.

Phillips, Anthony. "David's Linen Ephod." Vetus Testamentum 19:4 (October 1967):485-87.

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

_____. "NEBALAH--a term for serious disorderly and unruly conduct." Vetus Testamentum 25:2 (April 1975):237-41.

Porter, J. R. "The Interpretation of 2 Samuel VI and Psalm CXXXII." Journal of Theological Studies N.S. 5 (1954):161-73.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rasmussen, Carl G. Zondervan NIV Atlas of the Bible. Grand Rapids: Zondervan Publishing House, 1989.

Reid, Patrick V. "Sbty in 2 Samuel 7:7." Catholic Biblical Quarterly 37:1 (January 1975):17-20.

Richardson, H. Neil. "The Last Words of David: Some Notes on II Samuel 23:1-7." Journal of Biblical Literature 90:3 (1971):257-66.

Ridout, George P. Prose Compositional Techniques in the Succession Narrative [2 Samuel 7, 9-20; 1 Kings 1-2]. Ann Arbor: University Microfilms, 1985.

Rogers, Cleon L., Jr. "The Davidic Covenant in the New Testament." Bibliotheca Sacra 150:600 (October-December 1993):458-78; and 150:601 (January-March 1994):71-84.

_____. "The Promises to David in Early Judaism." Bibliotheca Sacra 150:599 (July-September 1993:285-302.

Rosenberg, Joel. King and Kin: Political Allegory in the Hebrew Bible. Bloomington: Indiana University Press, 1986.

Rost, Leonhard. The Succession to the Throne of David. Sheffield. Eng.: Journal for the Study of the Old Testament Press, 1982.

Roth, Wolfgang. "The Deuteronomic Rest Theology: A Redaction-Critical Study." Biblical Research 21 (1976):5-14.

____. "You Are the Man! Structural Interaction in 2 Samuel 10-12." Semeia 8 (1977):1-13.

Sanders, J. Oswald. Spiritual Leadership. Chicago: Moody Press, 1969.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shea, William H. "Chiasmus and the Structure of David's Lament." Journal of Biblical Literature 105:1 (1986):13-25.

_____. "David's Lament." Bulletin of the American Schools of Oriental Research 221 (February 1976):141-44.

Simon, Uriel. "The Poor Man's Ewe-Lamb." Biblica 48 (1967):207-42.

Skehan, Patrick W. "Joab's Census: How Far North (2 Sm 24, 6)?" Catholic Biblical Quarterly 31:1 (January 1969):42-49.

Smith, George Adam. The Historical Geography of the Holy Land. 22nd ed. London: Hodder and Stoughton, n.d.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Smith, Sidney. "The Practice of Kingship in Early Semitic Kingdoms." In Myth, Ritual, and Kingship, pp. 22-73. Edited by Samuel H. Hooke. Oxford: Clarendon Press, 1958.

Sternberg, Meir. The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading. Bloomington: Indiana University Press, 1987.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Tadmor, Hayim. "Traditional Institutions and the Monarchy: Social and Political Tensions in the Time of David and Solomon." In Studies in the Period of David and Solomon and Other Essays, pp. 237-57. Edited by Tomoo Ishida. Winona Lake, Ind.: Eisenbrauns, 1982.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thompson, J. A. 1, 2 Chronicles. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October l974):505-7.

Tsevat, Matitiahu. "The House of David in Nathan's Prophecy." Biblica 46 (1965):353-56.

_____. "Studies in the Book of Samuel," Hebrew Union College Annual 34 (1963):71-82; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Vanderkam, James C. "Davidic Complicity in the Deaths of Abner and Eshbaal: A Historical and Redactional Study." Journal of Biblical Literature 99:4 (1980):521-39.

Vogels, Walter. "David's Greatness in His Sin and Repentance." The Way 15:4 (1975):243-54.

Waltke, Bruce K. "The Phenomenon of Conditionality Within Unconditional Covenants." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 123-39. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East." Journal of the American Oriental Society 90:2 (1970):184-203.

Wenham, G. J. "Were David's Sons Priests?" Zeitschrift für die Alttestamentliche Wissenschaft 87:1 (1975):79-82.

Wharton, James A. "A Plausible Tale: Story and Theology in II Samuel 9-20, I Kings 1-2." Interpretation 35:4 (October 1981):341-54.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Whyte, Alexander. Bible Characters. Grand Rapids: Zondervan Publishing House, 1952.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Yadin, Yigael. The Art of Warfare in Biblical Lands in the Light of Archaeological Discovery. London: Weidenfeld and Nicolson, 1963.

Yee, Gale A. "The Anatomy of Biblical Parody: The Dirge Form in 2 Samuel 1 and Isaiah 14." Catholic Biblical Quarterly 50:4 (October 1988):565-86.

_____. "Fraught With Background': Literary Ambiguity in II Samuel 11." Interpretation 42:3 (July 1988):240-53.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Zapf, David L. "How Are the Mighty Fallen! A Study of 2 Samuel 1:17-27." Grace Theological Journal 5:1 (1984):95-126.

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.