2 Samuel 22 - The Applied Commentary vs Calvin John vs Coke Thomas vs Concise Bible

2 Samuel 22

David’s Song of Praise (22:1–51)
(Psalm 18:1–50)

1 In earlier Old Testament books, we have read the Song of Moses” (Deuteronomy Chapter 32) and the “Song of Deborah” (Judges Chapter 5). Here in this chapter we have the “Song of David.” These “songs” are also called “psalms”; indeed, the song of David written here appears again almost unchanged as Psalm 18 in the book of Psalms.

These songs or psalms are written in a poetic style; therefore they contain figurative language that is not meant to be taken literally. However, the figures of speech express deep human and spiritual truths which have enlightened and inspired believers down through the centuries. The psalms are simply a different way of communicating the wonder and glory of God’s word. For further discussion of Old Testament psalms and poetry, see Psalms: Introduction.

2–7 In these verses, David describes how the Lord delivered him when he was in danger from his enemies. He calls the Lord a rock and a fortress (verse 2); no doubt he recalled how he had been forced to take refuge among the rocks and natural “fortresses” or strongholds of the desert (1 Samuel 23:14,29). In a similar way, God was his refuge and the horn of [his] salvation⁷¹ (verse 3). David knew that it wasn’t rocks and wilderness that protected him; it wasn’t his skill or speed or cleverness; it was God who protected him and saved him from his enemies. His true security was in God alone.

David pictures death⁷² as a hunter pursuing him and setting snares to trap him (verses 5–6). Whenever “death” came close to him, David called to the LORD, who from His temple (heaven) always heard David’s cry (verse 7). In verse 4, David writes: I call to the LORD . . . and I am saved. To call on the Lord was the rule of David’s life, and he was never disappointed. And the Lord is always ready to hear our call whenever we are in distress.

8–16 In these verses, David describes God’s activities in terms of natural phenomena such as earth quakes, volcaniceruptions, and thunder storms. David uses figurative words like “smoke,” “fire” and “arrows” to represent God’s anger and JUDGMENT. In verse 11, David writes: He (God) mounted the cherubim and flew. The cherubim were winged beings who symbolically supported God’s throne—the ark (Exodus 25:17–22)—and provided God with transportation. Of course, God doesn’t “need transportation”; He is everywhere. All of these word images represent man’s attempt to describe the indescribable God in terms that humans can understand.⁷³

17–20 This awesome, powerful Creator of the universe reached down from on high and took hold of David (verse 17). What a picture! God rescued David and brought him into a spacious place (verse 20), a place of freedom, security and rest (Deuteronomy 12:10). And why did God rescue David? Because He delighted in David, He loved David. And why did God send Jesus Christ to rescue us—to save us? Because He loved us—indeed, because He loved the whole world (John 3:16).

21–25 In these verses, David writes that the Lord has dealt with him according to [David’s] righteousness (verses 21,25). David then claims that he has kept the ways of the Lord and has been blameless (verses 22–24). Perhaps David wrote this song before he committed his sin with Bathsheba; but even so, how could he call himself “blameless”?

David was not saying he was sinless or perfect; he was saying that his heart was right toward God. In particular, he was speaking in his capacity as God’s anointed king over Israel, God’s covenant people. David had kept the covenant.

When David personally sinned or failed, he confessed his sin or failure and trusted that God, in His grace and faithfulness, would forgive him and restore him (1 John 1:9). David’s righteousness did not come about by David’s efforts but by God’s grace. David’s RIGHTEOUSNESS was not his own; it came from God. God had given His HOLY SPIRIT to David (1 Samuel 16:13), and all the good that David did was done through God’s enabling power and grace.

David could have rejected God’s grace, of course; but in so doing he would have forfeited God’s righteousness. And David realized that righteousness, righteous conduct, was essential if one was to experience God’s deliverance. God does not deliver those who persist in sin and reject His grace.

So, with David, we can see that there are two essential factors in our deliverance, our salvation:first, the faith fulness—the grace—of God Himself, which David describes in verses 26–37; and second, our response—our FAITH and righteous conduct⁷⁴ (see Philippians 2:12–13). Thus David was correct in saying: “The LORD has rewarded (delivered) me according to my righteousness” (verse 25).

26–30 In these verses David praises God for His faithfulness. God always acts first in His dealings with humans; but as we respond, God then responds to us in like manner. He is faithful to those who reach out to Him in faith (verse 26). To the extent our lives are blameless and pure, God will appear blameless and pure in His dealings with us. But to the crooked, God will appear shrewd; and He will bring the haughty low (verses 27–28). Thus God’s response to the godly is positive and affirming, but His response to the ungodly is negative. David is here putting himself in the place of the “faithful,” “blameless” and “pure”; and he is calling his enemies “crooked” and “haughty.” And David has every expectation that God will deliver him and at the same time bring his enemies low (see Proverbs 3:34; 1 Peter 5:5–6).

31–46 In these verses David continues to praise God for the marvelous way in which He delivered David from his enemies and enabled him to emerge victorious. Notice that David’s language is vivid and sometimes overstated—a common feature of poetry.⁷⁵

David writes: God’s way is perfect (verse 31) and He makes my way perfect (verse 33). God’s goal for each of us is that we be like Him—that we be perfect as He is perfect (Matthew 5:48), that we be holy as He is holy (Leviticus 11:44–45; 1 Peter 1:16). Paul writes that God has predestined us to be conformed to the likeness of his Son (Romans 8:29). This is the highest goal any human can aspire to (see Philippians 3:12–14).

47–51 The LORD lives! David’s Lord is not a lifeless, helpless idol; He is the living God (Deuteronomy 5:26; 1 Samuel 17:26). The Lord is a Rock—a God of mighty power; at the same time, the Lord is a Savior—a God of redeeming grace (verse 47). There is no God like Him! Therefore, says David, I will praise you, O LORD, among the nations (verse 50). The Apostle Paul quoted this verse in Romans 15:9 to show that David’s God was not only a God of the Israelites but also of the nations—the Gentiles. David’s God was so great that all the world needed to know about Him.

In verse 51, David indicates that he has written this song in his capacity as God’s anointed king of Israel. He acknowledges that God has promised to show unfailing kindness not only to himself but also to his descendants forever. God had made this covenant promise to David through the prophet Nathan (see 2 Samuel 7:12–16). It was fulfilled initially through David’s son Solomon, but it has now been fulfilled for all time through David’s greater Son Jesus Christ (Luke 1:31–33).

This song of David reveals many wonderful truths that are crucial for Christians today. It teaches us that it’s not enough to simply expect God’s blessings; we must step out in obedient faith and appropriate those blessings (Acts 5:32). The song teaches us that we do not “earn” salvation by our good works—because we have already been saved through faith (Ephesians 2:8)—just as David belonged to the Lord through faith. But as for blessings and rewards, those are granted to us according to our obedience, according to “our” righteousness (verses 21,25).

Finally, this song looks forward to the descendants of David, and in particular to that ultimate descendant, Jesus Christ, who would establish David’s kingdom forever and at whose name every knee should bow (Philippians 2:9–11).

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2 Samuel 22

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2 Samuel 22

2Sa 22:1. And David spake unto the Lord-this song- As this fine poem of David's occurs in the book of Psalms, we shall not make any remark upon it till we come to its proper place. See Psalms 18.

2 Samuel 22

MINGLED EXPERIENCES

THE GRATEFUL RETROSPECT (2 Samuel 22)

The title of this section is that which Spurgeon gives the psalm which constitutes it. The psalm is numbered 18 in the book of Psalms, and will be found to contain variations in the text. A common explanation of these is that David sung it, or caused it to be sung, often, and hence revised it for final use in the tabernacle.

The second and forty-ninth verses of the psalm are quoted in the New Testament as the words of Jesus Christ (Rom 15:9; Heb 2:13), which gives it a right to be classed as a Messianic psalm. Such psalms are those in which the psalmist is either referring to the Messiah, or in which the latter, by His Spirit, is speaking in the first person through the psalmist. There is a sense, therefore, in which all through this psalm we may think of Jesus as referring to His own sorrows while on the earth, His deliverance from His enemies, and His triumphs over opposition.

To speak of the psalm more in detail, verse 1 gives its occasion; verses 2 and 4, its theme; 5-19 speak poetically of deliverances obtained through the power of God; 20-28, the reason for them as based on the psalmist’s righteousness; 29-43, the preparation and girding the psalmist himself received; and 44-51 mingle praise for the past and prophecy for the future.

It is the fourth division, 20-28 more than any other, that makes it difficult to apply the psalm to David except in a highly poetical sense, and which gives it a Messianic significance.

THE LAST WORDS (2Sa 23:1-7)

What is meant by the first sentence of this chapter is difficult to say. It reads like a note of some editor and may mean that the verses following, although poetical, are not part of the preceding song.

The whole section is expressive of trust in God. The second verse is a strong testimony to the divine inspiration of David’s words.

David’s house had not been what it should have been (2Sa 23:5), yet God’s covenant was sure, and for His own Name’s sake it would be carried forward until the Messiah should sit upon the throne. He was David’s desire and salvation.

A CATALOGUE OF THE MIGHTY (2Sa 23:8-39)

David’s great human helpers are here designated and short sketches given of them. Space will not permit any enlarge documentary on the text, nor is it necessary. But note the supernatural character of their achievements “the Lord wrought a great victory” (2Sa 23:12).

There were three classes of these men. The first consisted of the first three named, 2Sa 23:8-17; the second, of the next three, Abishai, Benaiah and Asahel, apparently, 2Sa 23:18-24; and the third of the last thirty, of whom, it would appear, Asahel was chief.

NUMBERING THE PEOPLE (2Sa 24:1-9)

When this took place is not easy to determine, but it is disappointing to note that it was a testing of David’s character in which he failed.

“He” before “moved” in 2Sa 24:1, refers to Satan, as will be seen from 1Ch 21:3, and shows that although God does not tempt any man (Jam 1:13), yet, sometimes He permits the adversary of souls to do it. In this case He withdrew His supporting grace and the king fell (2Sa 24:3-4).

How long did it take to obtain this census, and what was its report (2Sa 24:8-9)?

There is an apparent discrepancy between the record here and 1 Chronicles 21, which, however, can be explained.

Samuel says, “there were in Israel 800,000 valiant men”; while Chronicles says, “And all they of Israel were a thousand and an hundred thousand men that drew sword” 300,000 more. The words in the second case, “all they of Israel,” suggests the key to the difficulty. Chronicles gives the full number of the military belonging to Israel, while Samuel omits the special guards of the king and the princes who were in actual service as militia, and which were just 300,000.

In like manner, Samuel says, “the men of Judah were 500,000 men,” while Chronicles records that “Judah was 470,000 that drew sword.” The difference is explained by the army of observation on the frontiers of Philistia (2Sa 6:1-2) which were not included in the author of Chronicles though they were by the author of Samuel. In this case the first- named does not say “all they of Judah,” as he had of Israel.

A CHOICE OF CHASTISEMENT (2Sa 24:10-25)

God graciously leads David to repentance (2Sa 24:10), but He can by no means clear the guilty (2Sa 24:11-12), yet mercy mingles with justice (2Sa 24:13-14).

Note the difference between David’s spirit in 2Sa 24:17, and that of Saul in corresponding circumstances (1Sa 15:15).

Do not overlook Araunah’s kingly generosity on the one hand (2Sa 24:23), or David’s conscientiousness on the other (2Sa 24:24). Of course, the name “Ornan” in Chronicles is only another pronunciation of Araunah in Samuel.

Observe from 1Ch 21:28 to 1Ch 22:5, that the threshing floor subsequently became the site of Solomon’s temple.

QUESTION

1. In what part of the Bible are the contents of chapter 22 again found?

2. How may the variations be explained?

3. What are Messianic Psalms?

4. Give a proof of verbal inspiration in this lesson.

5. What shows the supernatural character of the achievements of David’s worthies?

6. Quote Jam 1:13.

7. How might the discrepancy in the census be explained?

8. How famous did Araunah’s threshing-floor become?