Text -- 2 Samuel 22:32-51 (NET)

22:32 Indeed, who is God besides the Lord? Who is a protector besides our God? 22:33 The one true God is my mighty refuge; he removes the obstacles in my way. 22:34 He gives me the agility of a deer; he enables me to negotiate the rugged terrain. 22:35 He trains my hands for battle; my arms can bend even the strongest bow. 22:36 You give me your protective shield; your willingness to help enables me to prevail. 22:37 You widen my path; my feet do not slip. 22:38 I chase my enemies and destroy them; I do not turn back until I wipe them out. 22:39 I wipe them out and beat them to death; they cannot get up; they fall at my feet. 22:40 You give me strength for battle; you make my foes kneel before me. 22:41 You make my enemies retreat; I destroy those who hate me. 22:42 They cry out, but there is no one to help them; they cry out to the Lord, but he does not answer them. 22:43 I grind them as fine as the dust of the ground; I crush them and stomp on them like clay in the streets. 22:44 You rescue me from a hostile army; you preserve me as a leader of nations; people over whom I had no authority are now my subjects. 22:45 Foreigners are powerless before me; when they hear of my exploits, they submit to me. 22:46 Foreigners lose their courage; they shake with fear as they leave their strongholds. 22:47 The Lord is alive! My protector is praiseworthy! The God who delivers me is exalted as king! 22:48 The one true God completely vindicates me; he makes nations submit to me. 22:49 He delivers me from my enemies; you snatch me away from those who attack me; you rescue me from violent men. 22:50 So I will give you thanks, O Lord, before the nations! I will sing praises to you. 22:51 He gives his chosen king magnificent victories; he is faithful to his chosen ruler, to David and to his descendants forever!”

Commentary -- Word/Phrase Notes (per phrase)

Defender: 2Sa 22:50

A portion of this verse is quoted in Rom 15:9, as coming from the lips of Christ in prophecy. This again confirms the Messianic theme of David's great song."

Defender: 2Sa 22:51

The word "anointed" is in Hebrew, Messiah . Referring to David's eternal Seed, this closing verse firmly establishes that David's promised Seed is none other than the Messiah, or Christ."

TSK: 2Sa 22:32

For who : Deu 32:31, Deu 32:39; 1Sa 2:2; Isa 44:6, Isa 44:8, Isa 45:5, Isa 45:6, Isa 45:21; Jer 10:6, Jer 10:7, Jer 10:16

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

TSK: 2Sa 22:33

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

maketh : Heb. riddeth, or looseth

my way : Heb 13:21

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

TSK: 2Sa 22:34

maketh : Heb. equalleth to

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

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

TSK: 2Sa 22:35

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

to war : Heb. for the war

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

TSK: 2Sa 22:36

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

gentleness : Psa 18:35

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

TSK: 2Sa 22:37

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

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

TSK: 2Sa 22:38

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

TSK: 2Sa 22:39

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

TSK: 2Sa 22:40

girded : 1Sa 17:49-51, 1Sa 23:5; Psa 18:32, Psa 18:39; Isa 45:5; Col 1:11

them : Psa 44:5, Psa 144:2

subdued : Heb. caused to bow, Isa 60:14; Rev 5:9

TSK: 2Sa 22:41

necks : Gen 49:8; Exo 23:27; Jos 10:24; Psa 18:40, Psa 18:41

I might : Psa 21:8, Psa 21:9; Luk 19:14, Luk 19:27; 2Th 1:8, 2Th 1:9

TSK: 2Sa 22:42

unto the Lord : 1Sa 28:6; Job 27:9; Pro 1:28; Isa 1:15; Eze 20:3; Mic 3:4; Mat 7:22, Mat 7:23; Luk 13:25, Luk 13:26

TSK: 2Sa 22:43

as small : 2Ki 13:7; Psa 35:5; Dan 2:35; Mal 4:1

as the mire : Psa 18:42; Isa 10:6; Mic 7:10; Zec 10:5

did spread : Deu 32:26; Isa 26:15; Zec 2:6; Luk 21:24

TSK: 2Sa 22:44

delivered : 2Sa 3:1, 2Sa 5:1, 2Sa 18:6-8, 2Sa 19:9, 2Sa 19:14, 2Sa 20:1, 2Sa 20:2, 2Sa 20:22; Psa 2:1-6, Psa 18:43; Act 4:25-28; Act 5:30, Act 5:31

head : 2Sa 8:1-14; Deu 28:13; Psa 2:8, Psa 60:8, Psa 60:9, Psa 72:8, Psa 72:9, Psa 110:6; Isa 60:12; Dan 7:14; Rom 15:12; Rev 11:15

a people : Isa 55:5, Isa 65:1; Hos 2:23; Rom 9:25

TSK: 2Sa 22:45

Strangers : Heb. Sons of the stranger, Isa 56:3, Isa 56:6

submit themselves : or, yield feigned obedience, Heb. lie, Deu 33:29; Psa 18:44, Psa 18:45, Psa 66:3, Psa 81:15; Act 8:13, Act 8:21-23

TSK: 2Sa 22:46

fade away : Isa 64:6; Jam 1:11

out : Isa 2:19, Isa 2:21; Amo 9:3; Mic 7:17

TSK: 2Sa 22:47

Lord : Deu 32:39, Deu 32:40; Job 19:25

the rock of : Psa 89:26; Luk 1:47

TSK: 2Sa 22:48

avengeth me : Heb. giveth avengement for me, 2Sa 18:19, 2Sa 18:31; 1Sa 25:30; Psa 94:1

that bringeth : Psa 110:1, Psa 144:2; 1Co 15:25

TSK: 2Sa 22:49

thou also : 2Sa 5:12, 2Sa 7:8, 2Sa 7:9; Num 24:7, Num 24:17-19; 1Sa 2:8; Psa 18:48

the violent : Psa 52:1, Psa 140:1

TSK: 2Sa 22:50

among : Rom 15:9

I will sing : Psa 18:49, Psa 145:1, Psa 145:2, Psa 146:1, Psa 146:2; Isa 12:1-6

TSK: 2Sa 22:51

the tower : 2Sa 22:2; Psa 3:3, Psa 21:1, Psa 48:3, Psa 89:26, Psa 91:2, Psa 144:10

his anointed : Psa 18:50, Psa 89:20

seed : 2Sa 7:12, 2Sa 7:13; Psa 18:50, Psa 89:29, Psa 89:36; Jer 30:9; Luk 1:31-33; Rev 11:15

Commentary -- Word/Phrase Notes (per Verse)

PBC: 2Sa 22:51

-we must compare Scripture with Scripture. We must look at parallel accounts of the same event and glean from each account. We find recorded in 2Sa 24:1 this amazing language, "And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah." As can be seen from the context, David sinned when he numbered Israel. He brought the judgment of God upon his nation by this act. He did wrong. Yet the Scripture says that God moved him to do it! Does this mean that God is the author of David’s sin? By this I mean, did God internally work in David’s heart so as to make him sin? No, God did not! 1Ch 21:1 explains how all this came about. It says, "And Satan stood up against Israel, and provoked David to number Israel." Here is how did God it; He turned Satan loose on David. God’s anger had been kindled against Israel, no doubt, because they had displeased Him by disobeying his word. Likely David, too, had displeased God in some way. God just left David to his own strength and allowed Satan to tempt him. In this sense God had moved David to number Israel and had used Satan to accomplish His wise and just purposes. This may not be a complete explanation, but it is probably about as far as our finite minds can go.

See PBtop: GOD IS SOVEREIGN

Haydock: 2Sa 22:44

Me. Though David conquered some Gentiles, and some were converted to the true faith under the Old Testament, yet the fulness of the Gentiles belongs to the Church of Christ, the perpetual stability of which is here foretold, ver. 51. (Worthington)

Gill: 2Sa 22:32

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

Gill: 2Sa 22:33

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

Gill: 2Sa 22:34

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

Gill: 2Sa 22:35

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

Gill: 2Sa 22:36

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

Gill: 2Sa 22:37

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

Gill: 2Sa 22:38

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

Gill: 2Sa 22:39

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

Gill: 2Sa 22:40

For thou hast girded me with strength to battle: them that rose up against me hast thou subdued under me. See Gill on Psa 18:39.

Gill: 2Sa 22:41

Thou hast also given me the necks of mine enemies, that I might destroy them that hate me. See Gill on Psa 18:40.

Gill: 2Sa 22:42

They looked, but there was none to save; even unto the Lord, but he answered them not. See Gill on Psa 18:41.

Gill: 2Sa 22:43

Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad. See Gill on Psa 18:42.

Gill: 2Sa 22:44

Thou also hast delivered me from the strivings of my people,

thou hast kept me to be head of the heathen: a people which I knew not shall serve me. See Gill on Psa 18:43.

Gill: 2Sa 22:45

Strangers shall submit themselves unto me: as soon as they hear, they shall be obedient unto me. See Gill on Psa 18:44.

Gill: 2Sa 22:46

Strangers shall fade away, and they shall be afraid out of their close places. See Gill on Psa 18:45.

Gill: 2Sa 22:47

The Lord liveth; and blessed be my rock; and exalted be the God of the rock of my salvation. See Gill on Psa 18:46.

Gill: 2Sa 22:48

It is God that avengeth me, and that bringeth down the people under me. See Gill on Psa 18:47.

Gill: 2Sa 22:49

And that bringeth me forth from mine enemies: thou also hast lifted me up on high above them that rose up against me: thou hast delivered me from the violent man. See Gill on Psa 18:48.

Gill: 2Sa 22:50

Therefore I will give thanks unto thee, O Lord, among the heathen, and I will sing praises unto thy name. See Gill on Psa 18:49.

Gill: 2Sa 22:51

He is the tower of salvation for his king: and showeth mercy to his anointed, unto David, and to his seed for evermore. See Gill on Psa 18:50.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 22:32

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

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

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

NET Notes: 2Sa 22:33

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

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

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

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

NET Notes: 2Sa 22:34

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

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

NET Notes: 2Sa 22:35

¹ tn Heb “teaches.”

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

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

NET Notes: 2Sa 22:36

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

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

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

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

NET Notes: 2Sa 22:37

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

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

NET Notes: 2Sa 22:40

¹ tn Heb “you clothed me with strength for battle.”

² tn Heb “you make those who rise against me kneel beneath me.”

NET Notes: 2Sa 22:41

¹ tn Heb “and [as for] my enemies, you give to me [the] back [or “neck” ].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” See Exod 23:27 and HALOT 888 s.v. II ערף.

NET Notes: 2Sa 22:42

¹ tc The translation follows one medieval Hebrew ms and the ancient versions in reading the Piel יְשַׁוְּעוּ (yÿshavvÿ’u, “they cry for help”) rather than the Qal of the MT יִשְׁעוּ (yish’u, “they look about for help”). See Ps 18:41 as well.

² tn Heb “but there is no deliverer.”

³ tn The words “they cry out” are not in the Hebrew text. This reference to the psalmists’ enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.

NET Notes: 2Sa 22:43

¹ tn Or “mud” (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.

NET Notes: 2Sa 22:44

¹ tn Heb “from the strivings of my people.” In this context רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עַם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. עַם 2.d). The suffix “my” suggests David is referring to attacks by his own countrymen, the “people” being Israel. However, the parallel text in Ps 18:43 omits the suffix.

² tn Heb “a people whom I did not know serve me.” In this context the verb “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 45-46). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.

NET Notes: 2Sa 22:45

¹ tn For the meaning “to be weak; to be powerless” for the verb כָּחַשׁ (kakhash), see Ps 109:24. Verse 46, which also mentions foreigners, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15).

² tn Heb “at a report of an ear they submit to me.” The report of David’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.

NET Notes: 2Sa 22:46

¹ tn Heb “wither, wear out.”

² tc The translation assumes a reading וְיַחְרְגוּ (vÿyakhrÿgu, “and they quaked”) rather than the MT וְיַחְגְּרוּ (vÿyakhgÿru, “and they girded themselves”). See the note at Ps 18:45.

³ tn Heb “from.”

⁴ tn Heb “prisons.” Their besieged cities are compared to prisons.

NET Notes: 2Sa 22:47

¹ tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) as used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist.

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

³ tn Or “blessed [i.e., praised] be.”

⁴ tn Heb “the God of the rock of my deliverance.” The term צוּר (tsur, “rock”) is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply “the God of my deliverance.”

⁵ tn The words “as king” are supplied in the translation for clarification. In the Psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).

NET Notes: 2Sa 22:48

¹ tn Heb “The God is the one who grants vengeance to me.” The plural form of the noun “vengeance” indicates degree here, suggesting complete vengeance or vindication. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.

² tn Heb “and [is the one who] brings down nations beneath me.”

NET Notes: 2Sa 22:49

¹ tn Heb “and [the one who] brings me out from my enemies.”

² tn Heb “you lift me up.” In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt; elevate” here, indicating that the Lord has given him victory over his enemies and forced them to acknowledge the psalmist’s superiority.

³ tn Heb “from those who rise against me.”

NET Notes: 2Sa 22:50

¹ sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.

² tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).

NET Notes: 2Sa 22:51

¹ tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, “he magnifies”) rather than the Qere and many medieval Hebrew mss of the MT which read מִגְדּוֹל (migdol, “tower”). See Ps 18:50.

² tn Heb “[the one who] does loyalty to his anointed one.”

Geneva Bible: 2Sa 22:34

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

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

Geneva Bible: 2Sa 22:40

For thou hast ^{( q )} girded me with strength to battle: them that rose up against me hast thou subdued under me.

^{( q )} He acknowledges that God was the author of his victories, who gave him strength.

Geneva Bible: 2Sa 22:42

They looked, but [there was] none to save; [even] unto the ^{( r )} LORD, but he answered them not.

^{( r )} The wicked in their time of need are forced to flee to God, but it is too late.

Geneva Bible: 2Sa 22:44

Thou also hast delivered me from the strivings of my ^{( s )} people, thou hast kept me [to be] head of the heathen: a people [which] I knew not shall serve me.

^{( s )} Meaning, of the Jews, who conspired against me.

Geneva Bible: 2Sa 22:45

Strangers ^{( t )} shall submit themselves unto me: as soon as they hear, they shall be obedient unto me.

^{( t )} Not willingly obeying me, but deceitfully.

Geneva Bible: 2Sa 22:47

The LORD liveth; ^{( u )} and blessed [be] my rock; and exalted be the God of the rock of my salvation.

^{( u )} Let him show his power that he is the governor of all the world.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 22:1-51

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

Maclaren: 2Sa 22:40-51

2 Samuel 22:40-51

The Davidic authorship of this great hymn has been admitted even by critics who are in general too slow to recognize it. One of these says that there is no Israelite king to whom the expressions in the psalm apply so closely as to David.' The favorite alternative theory that the speaker is the personified nation is hard to accept. The voice of individual trust and of personal experience sounds clear in the glowing words. Two editions of the hymn are preserved for us,--in Psalm 18, and 2 Samuel 22:40-51. Slight variations exist in the two copies, which may probably be merely accidental. Nothing important depends on them. The text begins with the closing words of a description of God's arming the singer for his victories, and goes on to paint the tumult of battle and the rout of the foe (verses 40-43); then follows triumphant expectation of future wider victories (2 Samuel 22:44-46); and that leads up to the closing burst of grateful praise (2 Samuel 22:47-51).

I. We Are Not To Forget That What Is Described In 2 Samuel 22:40-43 Is A Literal Fight,

With real swords against very real enemies. We may draw lessons of encouragement from it for our conflict with spiritual wickedness, but we must not lose sight of the bloody combat with flesh and blood which the singer had waged. He felt that God had braced his Armour on him, had given him the impenetrable shield' which he wore on his arm, and had strengthened his arms to bend the bow of steel.' We see him in swift pursuit, pressing hard on the flying foe, crushing them with his fierce charge, trampling them under foot. I did beat them small as the dust of the earth.' His blows fell like those of a great pestle, pulverizing some substance in a mortar. I did stamp them as the mire of the streets,'--a vivid picture of trampling down the prostrate wretches, for which Psalm 18, gives the less picturesque variant, did cast them out.' In their despair the fugitives shriek aloud for God's help, and the Psalmist has a stern joy in knowing their cries to be unheard.

Now, such delight in an enemy's despair and destruction, such gratification at the vanity of his prayers, are far away from being Christian sentiments, and the gulf is not wholly bridged by the consideration that David felt himself to be God's Anointed, and enmity to him to be, consequently, treason against God. His feelings were most natural and entirely consistent with the stage of revelation in which he lived. They were capable of being purified into that triumph in the victory of good and the ruin of evil without which there is no vigorous sympathy with Christ's conflict. They kindle, by their splendid energy and condensed rapidity, an answering glow even in readers so far away from the scene as we are. But still they do belong to a lower level of feeling, and result from a less full revelation than belongs to Christianity. The light of battle which blazes in them is not the fire which Jesus longed to kindle on earth.

But we may well take a pattern from the stern soldier's recognition that all his victory was due to God alone. The strength that he put forth was God's gift. It was God who subdued the insurgents, not David. The panic which made the foe take to flight was infused into them by God. No name but Jehovah's was to be carved on the trophy reared on the battlefield. The human victor was but the instrument of the divine Conqueror. Such lowly reference of all our power and success to Him will save us from overweening self-adulation, and is the surest way to retain the power which He gives, and which is lost most surely when we take the credit of it to ourselves.

Maclaren: 2Sa 22:44-46

II. The Enemies Thus Far Have Been From Among His Own Subjects,

But in 2 Samuel 22:44-46 a transition is made to victory over strangers'; that is, foreign nations. The triumph over the strivings of my people' heartens the singer to expect that he will be' head of the nations.' The other version of the hymn (Psalm 18.) reads simply the people.' The picture of hasty surrender as soon as they hear of me' is graphic, His very name conquers. The strangers shall submit themselves unto me' is literally shall lie,' or yield feigned obedience. They fade away,' as if withered by the hot wind of the desert. They shall come limping' (as the word here used signifies), as if wounded in the fight, for which Psalm 18, reads trembling.'

Now this vision of extended conquests, based as it is on past smaller victories, carries valuable lessons. David here lays hold of the great promises to his house of a wide dominion, and expects the beginnings of their fulfillment to himself. And he did extend his conquests beyond the territory of Israel. But we may take the hope as an instance in a particular direction of what should be the issue of all experience of God's mercies. To-morrow shall be as this day, and much more abundant.' Smaller victories will be followed by greater. Our reception of God's favoring help should widen our anticipations. Our gratitude to Him should be a lively sense of favors to come.' Progressive victory should be the experience of every believer.

We may see, too, dimly apparent through the large hope of the Psalmist-King, the prophecy of the worldwide victories of his Son, in whom the great promises of a dominion from sea to sea, and from the river unto the ends of the earth,' are fulfilled.

III. 2 Samuel 22:46-51 Make A Noble Close To A Noble Hymn,

In which the singer's strong wing never flags, nor the rush of thought and feeling ever slackens. In it, even more absolutely than in the rest of the psalm, his victory is all ascribed to Jehovah. He alone acts, David simply receives. To have learned by experience that He lives,' and is my Rock,' and to gather all the feelings excited by the retrospect of a long life into Blessed be my Rock,' is to have reaped and garnered the richest harvest which earth can yield. So at last sings the man whose early years had been full of struggles and privations. A morning of tempest has cleared into sunny evening calm, as it will with us all if the tempest blows us into our true shelter.

This psalm begins with a rapturous heaping together of the precious names of God, as the singer has had them revealed to him by experience. Foremost among these stands that one, my Rock,' which is caught up again in this closing burst of thanksgiving. That great Rock towers unchangeable above fleeting things. The river runs past its base, the woods nestling at its feet bud, and shed their pride of foliage, but it stands the same. David had many a time hid in' the clefts of the rocks' in his years of wandering, and the figure is eloquent on his lips.

These closing strains gather together once more the main points of the previous verses, his deliverance from domestic foes, and his conquests over external enemies. These are wholly God's work. True thankfulness delights to repeat its acknowledgments. God does not weary of giving, we should not weary of praising the Giver and His gifts. We renew our enjoyment of our long-past mercies by reiterating our thankfulness for them. They do not die as long as gratitude keeps their remembrance green.

But the Psalmist's experience impels him to a vow (2 Samuel 22:50). He will give thanks to God among the nations. God's mercies bind, and, if rightly felt, will joyfully impel, the receiver to spread His name as far as his voice can reach. Love is sometimes silent, but gratitude must speak. The most unmusical voice is tuned to melody by God's great blessings received and appreciated, and they need never want a theme who can tell what the Lord has done for their souls. Then shall … the tongue of the dumb sing.' A dumb Christian is a monstrosity. We are the secretaries of His praise,' and have been saved ourselves that we may declare His goodness.

2 Samuel 22:51 has been supposed by some to be a liturgical addition, on the ground that, if David were the author, he would not be likely to name himself thus. But there does not seem to be anything unnatural in his mentioning himself by name in such a connection, and the reference to his dynasty, based as it is on Nathan's promise, is most fitting. The last thought about his mercies which the humble gratitude of the Psalmist utters is that they were not given to him for any good in himself, nor to be selfishly enjoyed, but that they were bestowed on him because of the place that he filled in the divine purposes, and belonged to his seed' as truly as to himself. So lowly had his prosperity made him. So truly had he sunk himself in his office, and in the great things that God meant to do through him and his house. We know better than David did what these were, and how the promise on which he rested his hopes of the duration of his house is fulfilled in his Son, whose kingdom is an everlasting kingdom, and who bears God's name to all the nations.

MHCC: 2Sa 22:1-51

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

Matthew Henry: 2Sa 22:2-51

Let us observe, in this song of praise,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Keil-Delitzsch: 2Sa 22:32-35

32 For who is God save Jehovah,

And who a rock save our God?

33 This God is my strong fortress,

And leads the innocent his way.

34 He makes my feet like the hinds,

And setteth me upon my high places;

35 He teacheth my hands to fight,

And my arms span brazen bows.

There is no true God who can help, except or by the side of Jehovah (cf. Deu 32:31; 1Sa 2:2). צוּר , as in 2Sa 22:2. This God is "my strong fortress:"for this figure, comp. Psa 31:5 and Psa 27:1. חיל , strength, might, is construed with מעוּזי , by free subordination: "my fortress, a strong one,"like עז מחסי (Psa 71:7; cf. Ewald, §291, b .). יתּר for יתר , from תּוּר (vid., Ges . §72; Olshausen, Gram . p. 579), in the sense of leading or taking round, as in Pro 12:26. God leads the innocent his way, i.e., He is his leader and guide therein. The Keri דּרכּי rests upon a misunderstanding. There is an important difference in the reading of this verse in Ps 18, viz., "The God who girdeth me with strength, and makes my way innocent."The last clause is certainly an alteration which simplifies the meaning, and so is also the first clause, the thought of which occurs again, word for word, in 2Sa 22:40 , with the addition of למּלחמה . איּלה or איּלת , the hind, or female stag, is a figure of speech denoting swiftness in running. " Like the hinds: "a condensed simile for "like the hinds' feet,"such as we frequently meet with in Hebrew (vid., Ges. §144, Anm.). The reference is to swiftness in pursuit of the foe (vid., 2Sa 2:18; 1Ch 12:8). רגליו , his feet, for רגלՀ™ ( my feet) in the psalm, may be accounted for from the fact, that David had spoken of himself in the third person as the innocent one. " My high places "were not the high places of the enemy, that became his by virtue of conquest, but the high places of his own land, which he maintained triumphantly, so that he ruled the land for them. The expression is formed after Deu 32:13, and is imitated in Hab 3:19. למּד is generally construed with a double accusative: here it is written with an accusative and ל , and signifies to instruct for the war. נחת , in the psalm נחתה , on account of the feminine זרועתי , is not the Niphal of חתת , to be broken in pieces, but the Piel of נחת , to cause to go down, to press down the bow, i.e., to set it. The bow of brass is mentioned as being the strongest: setting such a bow would be a sign of great heroic strength. The two verses (2Sa 22:34 and 2Sa 22:35) are simply a particularizing description of the power and might with which the Lord had endowed David to enable him to conquer all his foes.

Keil-Delitzsch: 2Sa 22:36-37

36 And Thou reachest me the shield of my salvation,

And Thy hearing makes me great.

37 Thou makest my steps broad under me,

And my ankles have not trembled.

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

Keil-Delitzsch: 2Sa 22:38-41

38 I will pursue my enemies and destroy them,

I will not turn till they are consumed.

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

And may fall under my feet.

40 And Thou girdest me with strength for war,

Thou bowest mine adversaries under me.

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

My haters, I root them out.

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

Keil-Delitzsch: 2Sa 22:42-43

42 They look out, but there is no deliverer;

For Jehovah, but He answereth them not.

43 And I rub in pieces as the dust of the earth,

Like the mire of the streets I crush them and stamp upon them.

The cry of the foe for help is not attended to; they are annihilated without quarter. ישׁעוּ , to look out to God for help (with אל and על ; vid., Isa 17:7-8), is more poetical than ישׁוּעוּ , "they cry" (in the psalm); and כּעפר־ארץ is more simple than על־פּני־רוּח כּעפר (in the psalm), "I crush them as dust before the wind,"for the wind does not crush the dust, but carries it away. In the second clause of 2Sa 22:43, אדקּם is used instead of אריקם in the psalm, and strengthened by ארקעם . אדקּם , from דקק , to make thin , to crush; so that instead of "I pour them out like mire of the streets which is trodden to pieces,"the Psalmist simply says, "I crush and stamp upon them like mire of the streets."Through the utter destruction of the foe, God establishes the universal dominion to which the throne of David is to attain.

Keil-Delitzsch: 2Sa 22:44-46

44 And Thou rescuest me out of the strivings of my people,

Preservest me to be the head of the heathen.

People that I knew not serve me.

45 The sons of the stranger dissemble to me,

Upon hearsay they obey me.

46 The sons of the stranger despair,

And tremble out of their castles.

By " the strivings of my people "the more indefinite expression in the psalm, "strivings of the people,"is explained. The words refer to the domestic conflicts of David, out of which the Lord delivered him, such as the opposition of Ishbosheth and the rebellions of Absalom and Sheba. These deliverances formed the prelude and basis of his dominion over the heathen. Consequently תּשׁמרני ( Thou preservest me to be the head of the nations) occurs quite appropriately in the second clause; and תּשׂימני , "Thou settest me,"which occurs in the psalm, is a far less pregnant expression. עם before ידעתּי לא is used indefinitely to signify foreign nations. Toi king of Hamath (2Sa 8:10) was an example, and his subjugation was a prelude of the future subjection of all the heathen to the sceptre of the Son of David, as predicted in Ps 72. In v. 45 the two clauses of the psalm are very appropriately transposed. The Hithpael יתכחשׁוּ , as compared with יכחשׁוּ , is the later form. In the primary passage (Deu 33:29) the Niphal is used to signify the dissembling of friendship, or of involuntary homage on the part of the vanquished towards the victor. אזן לשׁמוע , "by the hearing of the ear," i.e., by hearsay, is a simple explanation of אזן לשׁמע , at the rumour of the ears (vid., Job 42:5), i.e., at the mere rumour of David's victories. The foreign nations pine away, i.e., despair of ever being able to resist the victorious power of David. יחגּרוּ , "they gird themselves," does not yield any appropriate meaning, even if we should take it in the sense of equipping themselves to go out to battle. The word is probably a misspelling of יחרגוּ , which occurs in the psalm, חרג being a ἁπ. λεγ. in the sense of being terrified, or trembling: they tremble out of their castles, i.e., they come trembling out of their castles (for the thought itself, see Mic 7:17). It is by no means probable that the word חרג , which is so frequently met with in Hebrew, is used in this one passage in the sense of "to limp," according to Syriac usage.

In conclusion, the Psalmist returns to the praise of the Lord, who had so highly favoured him.

Keil-Delitzsch: 2Sa 22:47-49

47 Jehovah liveth, and blessed is my rock,

And the God of my refuge of salvation is exalted.

48 The God who giveth me vengeance,

And bringeth nations under me;

49 Who leadeth me out from mine enemies,

And exalteth me above mine adversaries,

Delivereth me from the man of violence.

The formula חי־יהוה does not mean "let Jehovah live,"for the word יחי would be used for that (vid., 2Sa 16:16; 1Sa 10:24), but is a declaration: "the Lord is living."The declaration itself is to be taken as praise of God, for "praising God is simply ascribing to Him the glorious perfections which belong to him; we have only to give Him what is His own"( Hengstenberg ). The following clauses also contain simply declarations; this is evident from the word ירוּם , since the optative ירם would be used to denote a wish. The Lord is living or alive when He manifests His life in acts of omnipotence. In the last clause, the expression צוּר (rock) is intensified into ישׁעי צוּר אלהי (the God of my refuge, or rock, of salvation), i.e., the God who is my saving rock (cf. 2Sa 22:3). In the predicates of God in 2Sa 22:48, 2Sa 22:49, the saving acts depicted by David in vv. 5-20 and 29-46 are summed up briefly. Instead of מוריד , "He causes to go down under me,"i.e., He subjects to me, we find in the psalm ויּדבּר , "He drives nations under me,"and מפלטי instead of מוציאי ; and lastly, instead of חמס אישׁ in the psalm, we have here חמסים אישׁ , as in Psa 140:2. Therefore the praise of the Lord shall be sounded among all nations.

Keil-Delitzsch: 2Sa 22:50-51

50 Therefore will I praise Thee, O Jehovah, among the nations,

And sing praise to Thy name.

51 As He who magnifies the salvation of His king,

And showeth grace to His anointed,

To David, and his seed for ever.

The grace which the Lord had shown to David was so great, that the praise thereof could not be restricted to the narrow limits of Israel. With the dominion of David over the nations, there spread also the knowledge, and with this the praise, of the Lord who had given him the victory. Paul was therefore perfectly justified in quoting the verse before us (2Sa 22:50) in Rom 16:9, along with Deu 32:43 and Psa 117:1, as a proof that the salvation of God was intended for the Gentiles also. The king whose salvation the Lord had magnified, was not David as an individual, but David and his seed for ever-that is to say, the royal family of David which culminated in Christ. David could thus sing praises upon the ground of the promise which he had received (2Sa 7:12-16), and which is repeated almost verbatim in the last clause of 2Sa 22:51. The Chethib מגדיל is the Hiphil participle מגדּיל , according to Ps. 18:51; and the Keri מגדּול , "tower of the fulness of salvation,"is a singular conjecture.

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

VII. SUMMARY ILLUSTRATIONS chs. 21--24

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

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

The structure of this section too is chiastic.

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

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

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

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

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

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

Constable: 2Sa 22:1-51

C. David's Praise of Yahweh ch. 22

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

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

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

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

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

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

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

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

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

Guzik: 2Sa 22:1-51

2 Samuel 22 - David's Psalm of Praise

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

1. (1) Introduction to the psalm.

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

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

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

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

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

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

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

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

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

My shield and the horn of my salvation,

My stronghold and my refuge;

My Savior, You save me from violence.

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

So shall I be saved from my enemies.

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

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

ii. David experienced the LORD's deliverance:

· God delivered David from Goliath

· God delivered David from Saul

· God delivered David from backsliding

· God delivered David from Israel's enemies

· God delivered David from Absalom

· God delivered David from David's own sinful passions

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

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

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

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

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

When the waves of death surrounded me,

The floods of ungodliness made me afraid.

The sorrows of Sheol surrounded me;

The snares of death confronted me.

In my distress I called upon the LORD,

And cried out to my God;

He heard my voice from His temple,

And my cry entered His ears.

Then the earth shook and trembled;

The foundations of heaven quaked and were shaken,

Because He was angry.

Smoke went up from His nostrils,

And devouring fire from His mouth;

Coals were kindled by it.

He bowed the heavens also, and came down

With darkness under His feet.

He rode upon a cherub, and flew;

And He was seen upon the wings of the wind.

He made darkness canopies around Him,

Dark waters and thick clouds of the skies.

From the brightness before Him

Coals of fire were kindled.

The LORD thundered from heaven,

And the Most High uttered His voice.

He sent out arrows and scattered them;

Lightning bolts, and He vanquished them.

Then the channels of the sea were seen,

The foundations of the world were uncovered,

At the rebuke of the LORD,

At the blast of the breath of His nostrils.

He sent from above, He took me,

He drew me out of many waters.

He delivered me from my strong enemy,

From those who hated me;

For they were too strong for me.

They confronted me in the day of my calamity,

But the LORD was my support.

He also brought me out into a broad place;

He delivered me because He delighted in me.

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

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

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

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

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

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

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

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

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

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

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

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

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

The LORD rewarded me according to my righteousness;

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

For I have kept the ways of the LORD,

And have not wickedly departed from my God.

For all His judgments were before me;

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

I was also blameless before Him,

And I kept myself from my iniquity.

Therefore the LORD has recompensed me according to my righteousness,

According to my cleanness in His eyes.

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

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

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

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

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

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

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

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

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

With the merciful You will show Yourself merciful;

With a blameless man You will show Yourself blameless;

With the pure You will show Yourself pure;

And with the devious You will show Yourself shrewd.

You will save the humble people;

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

For You are my lamp, O LORD;

The LORD shall enlighten my darkness.

For by You I can run against a troop;

By my God I can leap over a wall.

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

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

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

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

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

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

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

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

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

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

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

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

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

As for God, His way is perfect;

The word of the LORD is proven;

He is a shield to all who trust in Him.

For who is God, except the LORD?

And who is a rock, except our God?

God is my strength and power,

And He makes my way perfect.

He makes my feet like the feet of deer,

And sets me on my high places.

He teaches my hands to make war,

So that my arms can bend a bow of bronze.

You have also given me the shield of Your salvation;

Your gentleness has made me great.

You enlarged my path under me;

So my feet did not slip.

I have pursued my enemies and destroyed them;

Neither did I turn back again till they were destroyed.

And I have destroyed them and wounded them,

So that they could not rise;

They have fallen under my feet.

For You have armed me with strength for the battle;

You have subdued under me those who rose against me.

You have also given me the necks of my enemies,

So that I destroyed those who hated me.

They looked, but there was none to save;

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

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

I trod them like dirt in the streets,

And I spread them out.

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

You have kept me as the head of the nations.

A people I have not known shall serve me.

The foreigners submit to me;

As soon as they hear, they obey me.

The foreigners fade away,

And come frightened from their hideouts.

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

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

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

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

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

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

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

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

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

The LORD lives!

Blessed be my Rock!

Let God be exalted,

The Rock of my salvation!

It is God who avenges me,

And subdues the peoples under me;

He delivers me from my enemies.

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

You have delivered me from the violent man.

Therefore I will give thanks to You,

O LORD, among the Gentiles,

And sing praises to Your name.

He is the tower of salvation to His king,

And shows mercy to His anointed,

To David and his descendants forevermore.

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

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

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

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

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

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

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

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

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

JFB: 2 Samuel (Outline)

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

TSK: 2 Samuel 22 (Chapter Introduction)

Overview

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

Poole: 2 Samuel 22 (Chapter Introduction)

SAMUEL Chapter 22

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

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

MHCC: 2 Samuel (Book Introduction)

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

MHCC: 2 Samuel 22 (Chapter Introduction)

David's psalm of thanksgiving.

Matthew Henry: 2 Samuel (Book Introduction)

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

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

Matthew Henry: 2 Samuel 22 (Chapter Introduction)

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

Constable: 2 Samuel (Book Introduction)

Introduction

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

Message¹

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

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

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

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

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

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

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

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

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

David's convictions created opportunities for God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. The giving of the Davidic Covenant ch. 7

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

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

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

1. The Ammonite rebellion ch. 10

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

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

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

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

VII. Summary illustrations chs. 21-24

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

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

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

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

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

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

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

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

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

F. Pestilence from David's sin ch. 24

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

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

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

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

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

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

Gill: 2 Samuel 22 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 22

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