Chapter Twenty-Two
David’s Song of Praise, Thanksgiving, and Deliverance
22:1 And David spoke to the LORD the words of this song on the day when the LORD delivered him from the hand of all his enemies, and from the hand of Saul.
We know that the Old Testament identifies David as the author of 73 psalms found in the book of Psalms (the New Testament attributes two more to his authorship, Psalm 2 and Psalm 95, see Acts 4:25 and Hebrews 4:7). There should be no doubt in the mind of any reader of his psalms that David had a clear understanding of who God is, perhaps he had the best understanding of the nature and character of God than anyone else in the Bible.
After reading 1 & 2 Samuel, some question why did God remove the Holy Spirit from Saul for his disobedience, but not David. The difference between these two men can be heard in David’s writing, he earnestly and humbly sought forgiveness from God, Saul did not. It is due to the fact that David repented is why we hear him often state he is without iniquity, that he is righteous and clean, which is something that many readers stumble over. They ask how can someone commit adultery and murder and claim being without sin? Because he knew that God had forgiven him since he repented, and he knew God well enough to know that God no longer held those sins against him. Remember, it was David who informed us about our own sins when he wrote, “For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us.” (Psalm 103:11-12, ESV)
This song (which is often referred to as a psalm) is nearly identical to Psalm 18, with only minor changes. Psalm 18 appears to have been intended to be song in public worship, while his song embraces more about himself as an individual. See Appendix 2 to see a side-by-side comparison between the song presented in this chapter and Psalm 18.
The author of 1 & 2 Samuel regularly employed what is called a symmetrical chiasmus structure including this song. This refers to a literary device in which words or concepts are repeated in reverse order.
On the semantic level the psalm is constructed as a symmetrical chiasmus consisting of five units of thought, with a one-verse postscript. It can be analyzed as follows:
a Praise for the Lord (vv. 1–4)
b The Lord’s deliverance of David (vv. 5–20)
c Reasons for David’s deliverance (vv. 21–29)
b´ The Lord’s deliverance of David (vv. 30–46)
a´ Praise for the Lord (vv. 47–50)
d Postscript: the Lord’s enduring support for the house of David (v. 51)[1]
22:2 He said, “The LORD is my rock and my fortress and my deliverer, 3 my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold and my refuge, my savior; you save me from violence.
David refers to YHWH using several metaphors, but before we look at the words that he used to describe God, let’s first look at the personal pronouns that precede those words. The Hebrew ʾǎnî is a first person singular pronoun, and is appropriately translated here as ‘my’, which demonstrates the personal connection David had with his God. This is a very personal song, something every Christian should be able to relate to, as a personal relationship with Jesus is the fundamental definition of what Christianity is. Like David, we can call the Messiah, who we know is Jesus, to be ours, as He is our personal Savior.
David first calls YHWH “his rock” (Hebrew sǎ·lᵉʿi’, a singular rock standing alone, a cliff, a crag) in verse two, and again in verse three as “his rock” (Hebrew ṣû·ri’, a large rock, a boulder, a rocky face), a symbol of stability. From these two words we can form an image of strength, stability, and an immovable presence. God is omnipotent, there is nothing stronger, nothing more reliable (He will not run away or leave for any reason), He will always be where He is needed. The term “Rock” is truly an appropriate name and description of a personal Savior!
In the New Testament, Paul relieves any need to guess as to who “the rock” is, when he ties the account of the Israelites crossing over the wilderness from Egypt to the Promised Land, in his first letter to the church in Corinth he wrote, that the food they ate was from heaven, and the water they drank was also supplied by God, he then identifies the Rock that they were drinking from (see Exodus 17:1-7; Numbers 20:1-8) was Jesus (see 1 Corinthians 10:1-4). From cover to cover, nearly every reference to a rock in the Bible can be linked to, or points to, Jesus (see commentary below for verses 47-49).
David then adds that YHWH is his fortress (Hebrew mᵉṣǔ·ḏāṯ, a stronghold, typically refers to a wilderness or mountainous place for hiding or for defense), he saw God as a safe place where he can find refuge. David also calls Him his deliverer (Hebrew mᵉp̄ǎl·ṭi, to escape to safety, can also depict a deliverer, one who helps someone to escape), he often spoke about being delivered from his oppressors (see Psalm 17:13; 18:2, 43; 31:1; 40:17). He calls God again his Rock (this being the second Rock reference, ṣû·ri’) in whom David takes refuge (Hebrew ʾě·ḥěsě(h), which literally means to seek a tree’s shade, figuratively it refers to being shielded by God for protection) to trust in Him, to confide in Him, and to have hope in Him. Expanding on that concept, David proceeds to call God his shield (Hebrew mā·ḡin·ni’, refers to a shield as a component of one’s armor that offers protection) metaphorically used to refer to God as the source of protection or possibly escape. David then calls God something very unique, his “horn of salvation.” The Hebrew word translated as ‘horn’ is qě’·rěn, which refers to the bony projection that grows out of the heads of some hoofed animals, making this expression impossible to explain literally (see below).
The Horn of Salvation, denotes God’s might and strength, which gives not only protection, but also help and salvation in the overcoming of enemies. The figure refers not to the horns of the altar (Hitzig, Moll), as if protection were the only thing involved, but to the horns of beasts, in which their strength is shown in the victorious repulse of an attack [or, in making an attack] (see 1 Sam. 2:1, 10; Job 16:15; Ps. 75:4-6, 10-11; 89:17-18; 92:11-10; 112:9; 148:1).[2]
David continues to list the attributes that God provides for him with God being his stronghold (Hebrew miś·gǎb·bi, a place that is either natural or fortified by man to be a safe haven, the word implies a high place). In verse two we read the word 'fortress' (Hebrew meṣǔ·ḏāṯ) that could be translated as stronghold, and now here we read another word (Hebrew miś·gǎb·bi) that is translated as stronghold, why both words? The word meṣǔ·ḏāṯ emphasizes tactical seclusion, natural structural defense, and being hidden from the enemy, while miś·gǎb·bi emphasizes height, elevation, and being out of reach. Then David calls YHWH his refuge (Hebrew mᵉnû·si’, a place to escape) and his Savior (Hebrew mō·ši·ʿi’, to save, to help, to deliver, to defend). David adds that YHWH saves him from violence (Hebrew ḥā·mās’, violence, wrong; implies cruelty, damage, and injustice).
When we put all of these attributes together, we see that David has illustrated God's power in his life. Not just in the past, but the present and forever. David put his trust and faith in God. Everyone one of these attributes can be claimed by Christians today, as Jesus is our fortress, deliverer, shield, salvation, refuge, stronghold, and Savior, He is our Rock!
22:4 I call upon the LORD, who is worthy to be praised, and I am saved from my enemies.
Now that he has identified who the song is addressed to using this short list of God’s attributes, he then calls on YHWH, who is worthy to be praised. And then states the purpose of this song, he is praising God for exercising all those attributes that have ultimately saved him from all of his enemies.
22:5 “For the waves of death encompassed me, the torrents of destruction assailed me; 6 the cords of Sheol entangled me; the snares of death confronted me.
David summarizes the dangers he encountered in his life as being: 1) waves of death, one cause of potential death followed by another; 2) torrents of destruction assailed him, being inundated by wickedness that terrified him; 3) the cords of Sheol entangled him, he felt that on multiple occasions that he was being dragged into his grave; and 4) the snares of death confronted him, that he often faced traps trying to capture and kill him.
22:7 “In my distress I called upon the LORD; to my God I called. From his temple he heard my voice, and my cry came to his ears.
In response to his distress David would call to YHWH, his God, and from His temple in heaven God heard him. David then depicts YHWH as an angry God, with several vivid descriptions of His actions, while many theologians debate whether the following nine verses are metaphorical or not (and many of those that do believe it is metaphorical can’t all agree as to what the metaphors mean), the imagery that David creates contrasts his frailty with God’s strength. These verses provide a poetic description of God responding to David’s pleas for help.
Theologians label what is depicted in these verses as a theophany, a visible manifestation of God’s presence. This theophany had its analogue in the miraculous phenomena which accompanied the descent of God on Mt. Sinai. In highly figurative language the poet paints a picture of the awesome power which God displayed on behalf of his people. These words should not be taken as an account of the actual form in which the divine help was given to David.[3]
22:8 “Then the earth reeled and rocked; the foundations of the heavens trembled and quaked, because he was angry.
As soon as David calls upon YHWH, He responds in a powerful and personal way, this verse through to verse sixteen describe the cosmic convulsions wrought by the Lord’s righteous anger.[4] Much of the language and imagery he employs are similar to the description of YHWH’s appearance to His people on Mount Sinai (see Exodus 19:16-19, see also Judges 5:4-5; Psalm 29:4-9; 144:5-6). Here David describes an earthquake where the earth reeled (Hebrew ṯᵉgā·ʿǎš, to shake, to quake, to move) and rocked (Hebrew tir·ʿǎš, move violently back and forth) and the foundations of the heavens (Hebrew šā·mǎ’·yim, a word that can refer to the physical heavens, such as our atmosphere and space where the moon and stars are; or to the abode of God) trembled and quaked. Some believe that he was referring to the events that occurred in response to an attack from the Philistines (see 1 Samuel 14:15, see also 1 Samuel 2:10; 7:10, although there is no earthquake recorded in Scripture that occurred during his reign.
22:9 Smoke went up from his nostrils, and devouring fire from his mouth; glowing coals flamed forth from him.
There is no doubt that this verse describes God as being angry, David pictures Him with smoke rising from His nose, a devouring fire coming out of His mouth along with burning coals spewing forth. Since David anthropomorphizes God by giving Him a nose that smokes and a mouth that projects fire, some translators, including the Aramaic Targum,[5] have left out those facial references.
22:10 He bowed the heavens and came down; thick darkness was under his feet. 11 He rode on a cherub and flew; he was seen on the wings of the wind.
David wrote that God bowed (Hebrew yēṭ’, to stretch out, to extend, to bend) the heavens and came down. The Tree of Life Version translates this verse, “He parted the heavens and came down, with thick darkness under His feet.” (2 Samuel 22:10, TLV) David pictures God parting the heavens, going from His abode (see commentary for verse eight) to earth’s sky, while a darkness (Hebrew ʿǎrā·p̄ěl’, a dark cloud) was seen under His feet. He moved so quickly that He appeared to be flying on an angel, and was seen on the wings of the wind (see Psalm 104:3). The imagery David is conveying is the speed of God’s response.
22:12 He made darkness around him his canopy, thick clouds, a gathering of water.
Again the sight of Mount Sinai when God made a covenant with the people of Israel comes to mind (see Exodus 19:9) when we read about a darkness being around Him creating a canopy (Hebrew sǔk·kōṯ’, a booth, a thicket, the same word is used as the name of God’s last annual appointed times known as the Feast of Booths, see Leviticus 23:333-44; Deuteronomy 16:13-17) of thick rain clouds. With the wind (see verse ten) and the heavy cloud cover, many believe these depict a major storm moving in with God.
22:13 Out of the brightness before him coals of fire flamed forth.
David continues to describe God’s approach with a brightness (Hebrew nō’·ḡǎh, a blazing and bright illumination from a light source) before Him being coals (Hebrew gǎ·ḥǎlê, burning coal) of fire burning. Due to the previous description in verses eleven and twelve resembling a raging storm and the following verse noting that YHWH ’thundered’, many translations refer to the light source as being lightning (GNB, GW, NCV, NIV) while that idea does seem appropriate, David did not employ the usual Hebrew word for ‘lightning’ (bā·rāq), but did use it in verse fifteen. The image here seems to be fortifying verse nine where the coals are portraying an all-consuming fire in front of Him.
22:14 The LORD thundered from heaven, and the Most High uttered his voice.
The voice of YHWH on several occasions in the Bible is described as sounding like thunder (see 1 Samuel 7:10; Job 37:4-5; Psalm 29:3), the first clause of the verse identifies the location where the sound is coming from, that being YHWH in heaven, and the second clause echos the first telling us again that the Most High is speaking. But we are not told what was said.
22:15 And he sent out arrows and scattered them; lightning, and routed them.
When arrows are metaphorically applied to God they can refer to a number of different calamities including hail, famine, pestilence, etc. (see Deuteronomy 32:23; Psalm 7:13; 77:17; 144:6; Habakkuk 3:11) which scattered David’s enemies. He also used lightning and routed them (Hebrew yᵉhǔm·mē, to move noisily as to confuse, to cause one to panic).
22:16 Then the channels of the sea were seen; the foundations of the world were laid bare, at the rebuke of the LORD, at the blast of the breath of his nostrils.
This verse reveals God’s power and influence on planet earth, He is able to instantly expose the depths of the ocean and lay bare the foundations of the world, all at His rebuke, at a blast of breath from His nostrils. This sounds similar to what Isaiah recorded in Isaiah 50:2 when God said, “Why, when I came, was there no man; why, when I called, was there no one to answer? Is my hand shortened, that it cannot redeem? Or have I no power to deliver? Behold, by my rebuke I dry up the sea, I make the rivers a desert; their fish stink for lack of water and die of thirst.” (ESV)
22:17 “He sent from on high, he took me; he drew me out of many waters. 18 He rescued me from my strong enemy, from those who hated me, for they were too mighty for me. 19 They confronted me in the day of my calamity, but the LORD was my support. 20 He brought me out into a broad place; he rescued me, because he delighted in me.
We are told that God sent from on high reaching down and pulled David out of many (Hebrew rǎb·bîm’, much, great abundance, in context could be deep) waters. He rescued David from his powerful enemies, from those that hated him and were too strong for him to fight on his own. They attacked him at a time he was facing disaster, a moment when he was in distress, but YHWH was his support (Hebrew miš·ʿǎn’, to support and keep stable). God brought David into a wide open space, a place that was safe, He rescued David because God is delighted in him.
22:21 “The LORD dealt with me according to my righteousness; according to the cleanness of my hands he rewarded me. 22 For I have kept the ways of the LORD and have not wickedly departed from my God. 23 For all his rules were before me, and from his statutes I did not turn aside. 24 I was blameless before him, and I kept myself from guilt. 25 And the LORD has rewarded me according to my righteousness, according to my cleanness in his sight.
Beginning with verse twenty-one through to verse twenty-eight the song touches on how David received the benefits of God’s blessings and protection. But, before grumbling over these verses and question the validity of David’s claims of being blameless before God, we should first look at the title of the psalm that mirrors this song. The title of Psalm 18 reads: “TO THE CHOIRMASTER. A PSALM OF DAVID, THE SERVANT OF THE LORD, WHO ADDRESSED THE WORDS OF THIS SONG TO THE LORD ON THE DAY WHEN THE LORD DELIVERED HIM FROM THE HAND OF ALL HIS ENEMIES, AND FROM THE HAND OF SAUL. HE SAID:” (Psalm 18:Title, ESV) Note that the song refers to a period of time before Bathsheba, and likely even before he was king.
David tells us that YHWH dealt (Hebrew yiḡ·mᵉlē’, to recompense another, to bring to completion, to reward, to do good) with him according to his righteousness (Hebrew ṣiḏ·qāṯ, blameless conduct); according to the cleanness of his hands He rewarded (Hebrew yā·šîḇ’, to turn, to return, to bring back, the Septuagint Greek antapedōken to give back, to reward). When being pursued by Saul he had more than one opportunity to kill Saul, but did not. Because his hands were clean of guilt, God rewarded him with blessings and protection. David notes that he never turned from the ways of YHWH to follow evil.
David further proclaims that he has followed God’s rules and regulations, and he never turned away or abandoned His decrees. And further proclaims he is blameless before God, as he had kept himself from the guilt of sin. Therefore YHWH rewarded him because God did not find sin, only righteousness, as he was clean in God’s sight.
No, God is not blind! Many struggle with the idea that David was the only person identified in the Bible as a man after God’s own heart, yet he sinned “big time.” This conundrum has become a major barrier to some readers. How can God overlook his sin? The answer is straightforward, He didn’t! David knew of his sin, both before and after Bathsheba came into his life. The difference is that David did not justify his sin nor ignore the fact that he sinned, he whole heartedly confessed his sin. And David knew that God would, and did, forgive him, giving him the ‘chutzpah’ (Yiddish for audacity) to state that he was without guilt. Remember, only God knows the heart, as mentioned before (see Introduction and commentary for 2 Samuel 12:1-15a), his confession went beyond just words. From God’s perspective, David had no sin, just as Christians, who whole-heartedly confess their sins are cleansed, not with the blood of animals, but with the blood of Jesus.
22:26 “With the merciful you show yourself merciful; with the blameless man you show yourself blameless;
David has observed that God interacts differently with different people, based on how those people relate with Him. He lists four of these as positive attributes and two as being negative. Here referring to God, David states, “With the merciful you show yourself merciful” (see also Matthew 5:7). He used the adjective (first ‘merciful’, Hebrew ḥā·sîḏ’) followed by the verb (second ‘merciful’, Hebrew tiṯ·ḥǎs·sāḏ’) of the noun ḥě’·sěḏ (the word we encountered in 2 Samuel 7:15 translated there as “steadfast love”). Just as noted in the commentary for that verse, these words also have several meanings (click here to read the commentary). Which is why some translations use the words: ‘faithful’ (CSB, GNB, GW, NASB2020, NIV, NLT); ‘gracious’ (ISV); ‘kind’ (NASB95); ’loyal’ (LEB, NEB, NET, NCV, NRSV, TLV); and ‘merciful’ (ESV, KJV, NKJV). While all of these words are different with different meanings, they all can be applied to God. David is saying that when someone is truly faithful, gracious, kind, loyal, or merciful, God will respond in kind.
Continuing the theme of positive attributes, David next states that with the blameless (Hebrew tā·mîm’, blameless, complete), God will show Himself blameless. That may sound strange to some as God is perfect and always blameless, the concept of being blameless for a person not only requires being free from any guilt (clean from any sin) needs to desire and make the effort to be blameless before God, that desire and effort is what is reflected back from God, He will be benevolent, kind, and treat the person favorably in return.
22:27 with the purified you deal purely, and with the crooked you make yourself seem tortuous.
David notes that those that are purified (Hebrew nā·ḇār’, a verb meaning to purge, prove, test, to cleanse) is different than being blameless (see verse 26). The word nā·ḇār’ emphasizes being free of moral contamination, being pure, no deceit exists, someone who has been refined, which can only truly be done by God. The word tā·mîm (see verse 26) while it can also describe a person being morally pure, it emphasizes being complete, walking with integrity. Jesus also promised, “Blessed are the pure in heart, for they shall see God.” (Matthew 5:8, ESV)
David then writes about a negative attribute, that of being crooked, he is not talking about posture here, the Hebrew word ʿiq·qēš’ refers to one being perverse, dishonest, and possibly at times engaging in illegal activities. He notes that God will make Himself seem tortuous (Hebrew tit·tǎp·pāl’, to be cunning, to be shrewd) providing sharp judgment. Due to the verse’s context the word is widely translated including astute, clever, devious, fool, perverse, shrewd, and unsavory. David is saying that God will not tolerate illicit behavior, that He will not ignore wrong behavior, therefore He will judge accordingly.
22:28 You save a humble people, but your eyes are on the haughty to bring them down.
Knowing that God knows the hearts of people, David understood that God would save those who humbly seek His forgiveness, but for those who are haughty (Hebrew rā·mîm’, exalted, raised up, to lift up) God will be bring them down. Throughout the Bible, readers are warned not to become proud, arrogant, or in any way think of themselves as being better than others as that often takes their eyes off God. For example, Isaiah wrote, “The haughty looks of man shall be brought low, and the lofty pride of men shall be humbled, and the LORD alone will be exalted in that day. For the LORD of hosts has a day against all that is proud and lofty, against all that is lifted up—and it shall be brought low.” (Isaiah 2:11-12, ESV)
22:29 For you are my lamp, O LORD, and my God lightens my darkness.
From Genesis 1:3 to Revelation 22:5, the Bible relates light with God and darkness with that which is evil. The sources of light varies from nothing (no source, see Genesis 1:3-5) to Jesus (see Revelation 22:5). Here David calls YHWH his lamp and that He lightens his darkness. The light that God provides illuminates much more than physical objects, as we see in the Bible that light also has other applications, plus we also see that darkness is more than just an absence of light (see “God’s Light” below). David understood that God provided guidance for him and gave him the ability to discern what was happening around him.
22:30 For by you I can run against a troop, and by my God I can leap over a wall.
With God, David says he can run against a troop (Hebrew gᵉḏûḏ’, a marauding band, a raiding party, a group that makes inroads into enemy territory) and leap over walls. God provides ways for him to breach through the thickest body of troops and scale the walls of fortified cities.
22:31 This God—his way is perfect; the word of the LORD proves true; he is a shield for all those who take refuge in him.
David acknowledges that God’s ways are perfect, and that the Word of YHWH always proves true (Hebrew ṣerû·p̄ā(h)’, to refine, to test). God’s Word is pure, without imperfections, and when applied, put into action, such as taking refuge in Him, He will be our shield. His Word and promises will always be found true.
22:32 “For who is God, but the LORD? And who is a rock, except our God?
David asks the rhetorical question, “For who is God, but YHWH?” Surrounded by nations who would answer differently as they all have been deluded by Satan and have embraced many false gods and goddesses, the true answer is that there is only one and His name is YHWH. The God who is immovable like a large rock (same word he used in verse three).
22:33 This God is my strong refuge and has made my way blameless.
David now reflects on his relationship with God in the next several verses, here he calls him his strong refuge, a protected location, a place of safety. For some this may sound strange as David certainly did not hide in a structure or secluded location away from danger, he did the opposite and went straight after his enemy. The main reason he hid when pursued by Saul or Absalom is that he did not want to kill them, otherwise all of his other enemies were fought head on. So, how is that like being in a strong refuge? David fully trusted God to lead him to victory, his faith in God served as his strong refuge. He lived and fought knowing that God would guide him. Using the same word he used in verse twenty-six to describe one being complete without corruption, David adds that God made his way in all things blameless.
22:34 He made my feet like the feet of a deer and set me secure on the heights.
Continuing in what God has done for him, David proclaims that God made his feet like that of a deer (Hebrew ʾǎy·yā·lôṯ’, a female deer) which were known for their swiftness, but also being surefooted on the heights (Hebrew bā·môṯ, a high place). Perhaps Habakkuk can offer some clarification as he wrote, “The Sovereign LORD is my source of strength. He gives me the agility of a deer; he enables me to negotiate the rugged terrain.” (Habakkuk 3:19, NET)
22:35 He trains my hands for war, so that my arms can bend a bow of bronze.
God had him prepare and train for war, he was strong enough to pull and bend a bow of bronze.
Since bows were made of wood and not bronze in Israel, the description is likely to be taken figuratively and, as such, yet another poetic depiction of the Lord’s power to make an otherwise ordinary life extraordinary.[6]
22:36 You have given me the shield of your salvation, and your gentleness made me great.
David acknowledges that God has also given him the shield (Hebrew mā·ḡēn’, something literal or figurative that provides protection) of His salvation (Hebrew yiš·ě’, deliverance, rescue, often translated as ‘victory’) which protects him from threats hurled at him. He further acknowledges that God’s gentleness (Hebrew ʿǎnōṯ, the word widely translated including humility, patience, mildness, can refer to an action in response to what was said and follow or respond willingly, to stoop down or bow down) has made him great. Interestingly, the second half of the verse is somewhat inconsistent between the MT Hebrew and other text sources, for example when you translate the Dead Sea Scrolls the ending reads, "...and your help has made me great;" the Targum, "...and with Your Word, You made me great;" and the Septuagint, "...and your answer made me increase." Perhaps it would be best to understand that David was simply made ‘great’ by God.
22:37 You gave a wide place for my steps under me, and my feet did not slip;
God gave David a wide path for his feet (Hebrew qǎr·sǔl·lā’, ankle, foot) allowing him to be stable and not slip. David accredits God with taking care of every detail of his life and especially during the time of battle, including making sure that he will walk firmly without worry of slipping, even when following a precipitous path.
22:38 I pursued my enemies and destroyed them, and did not turn back until they were consumed. 39 I consumed them; I thrust them through, so that they did not rise; they fell under my feet. 40 For you equipped me with strength for the battle; you made those who rise against me sink under me.
When pursuing his enemies David notes that he would not turn back until they were consumed (Hebrew kǎl·lôṯ, completed, accomplished, finished) and destroyed. When he consumed (Hebrew ʾǎḵǎl·lē’, came to an end), he would thrust them through with his sword so that they were unable to get up, as they would then fall at his feet. Only because God equipped (Hebrew tǎz·rē’, to arm, to gird) him with the armor and the strength he needed to engage in battle. He acknowledges that God is the one that subdued his enemies, bringing them under his feet.
22:41 You made my enemies turn their backs to me, those who hated me, and I destroyed them. 42 They looked, but there was none to save; they cried to the LORD, but he did not answer them. 43 I beat them fine as the dust of the earth; I crushed them and stamped them down like the mire of the streets.
David further acknowledges that it was God that made his enemies turn their backs (Hebrew ʿō’·rěp̄, neck, back of a person’s neck) to him, those that hated him, he killed them. Some believe that David was referring to an old practice designed to humiliate captives during battle, especially for captured kings. The defeated person would lay face down on the ground while the victor would stand on their necks. Joshua practiced this ancient ritual after capturing the five kings that attacked Gibeon (see Joshua 10:22-25). But there is no record of David following this ritual in Scripture.
As God had David’s enemies retreat from him he was able to pursue those that hated him, he notes that they looked for someone to save them, but there was no one to save them. Perhaps seeking help from their false gods or goddesses, no help came. David further notes that they even cried out to YHWH, but He did not respond to their pleas (see below). He then beat (Hebrew ʾěš·ḥã·qē’, to pulverize, beat fine) them as dust of the earth. He stamped (Hebrew ʾěr·qā·ʿē’, spread out stretch, to beat) them down like the mud on the streets.
This language may be only expressive of that contempt in which ancient conquerors were wont to indulge in speaking of worthless foes; they would tread them under foot as the dust (cf. Isa. 10:6; Zeph. 1:17; Zech. 10:5). But it is literally true that they might be reduced as small as dust. The bodies of slain enemies that lie exposed without the rites of burial on the field or streets, soon become the prey of dogs and vultures (1 Ki. 14:11; 16:4; 21:19–23), and the bones, stripped of all flesh, blanch in the warm climate, where they are not long in being crumbled to dust, and so trodden under the feet of their masters. It was this sad issue, doubtless, that David had in his mind when he penned this passage in the song.[7]
22:44 “You delivered me from strife with my people; you kept me as the head of the nations; people whom I had not known served me. 45 Foreigners came cringing to me; as soon as they heard of me, they obeyed me. 46 Foreigners lost heart and came trembling out of their fortresses.
David understood that it was God who delivered him from all the rebellions and hostilities he encountered with his own people which would include the incidents with his son Absalom and Sheba the Benjaminite. He notes that God has kept him as the head of many nations, after conquering the nations that occupied the much of the Promised Land, he often allowed them to retain their kingdoms under his rule. People from these nations were unknown to him yet they served him. Many others saw or heard about David’s victories and became subservient to him without a battle.
22:47 “The LORD lives, and blessed be my rock, and exalted be my God, the rock of my salvation, 48 the God who gave me vengeance and brought down peoples under me, 49 who brought me out from my enemies; you exalted me above those who rose against me; you delivered me from men of violence.
David returns to praise, first by proclaiming that YHWH lives and once again calls God his rock (same word he used in verse three (Hebrew ṣû·ri’), and then exalts God as the rock of his salvation (Hebrew yiš·ʿi’, deliverance, rescue, salvation), the God who gave gave him vengeance on those who sought harm against him and brought down the nations under him. He delivered David from violent men.
What does David mean when he calls YHWH his rock of salvation? Perhaps the best clue comes from the New Testament where we read that Jesus closed His Sermon on the Mount with, “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” (Matthew 7:24-27, ESV) Jesus compares a person who follows Him to a house that is built on a rock and is saved to one who does not build on a rock and loses everything. The Bible takes the metaphor of a Rock for God and then ultimately applies it to Jesus throughout Scripture, for example: The Rock of my Salvation (see Deuteronomy 32:15; 2 Samuel 22:47; Psalm 89:26; 95:1); my Rock and my Redeemer (see Psalm 19:14); my Rock and my Fortress (see Psalm 62:2-6); Rock of my Refuge (see Psalm 94:22, see also Isaiah 17:10); Everlasting Rock (see Isaiah 26:4); Rock of Israel (see 2 Samuel 23:3; Isaiah 30:29); House on the Rock (see Matthew 7:24-27; Luke 6:46-49); the Stone not cut by human hands (see Daniel 2:45); the Stone of offense and a Rock of stumbling (see Isaiah 8:14); the Stone that the builders rejected has become the Cornerstone (see Psalm 118:21, cited in Matthew 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; Ephesians 2:20; 1 Peter 2:4-7). Our Rock is all powerful and immovable!
22:50 “For this I will praise you, O LORD, among the nations, and sing praises to your name. 51 Great salvation he brings to his king, and shows steadfast love to his anointed, to David and his offspring forever.”
For all the things he mentions in this song, David gladly praises YHWH, even among the nations, he will sing praises to his name. God has brought great (Hebrew miḡ·ḏîl, to become great, magnify, to do great things) salvation to David, and shows steadfast love (Hebrew ḥě’sěḏ, click here to read definition) to him being God’s anointed to David and his offspring forever. Instead of stating the greatness of God’s salvation at the beginning of verse fifty-one, some translations call God a ’tower’ (Hebrew miḡ·dôl’, tower) of salvation due to a slight misspelling in some manuscripts (as found in CSB, KJV, NASB, NKJV, NRSV, TLV). But since the reference to a tower can also be an appropriate reference (as a tower can refer to a stronghold), the correct spelling of the Hebrew remains a mystery.
It is interesting to note that the last verse of David’s song contains several words that pertain to Jesus being our the Messiah: 1) Great, Hebrew miḡ·ḏîl is used to indicate the greatness of the Messiah that extends throughout the world, see Micah 5:4; 2) Salvation, the root word in Hebrew is yᵉšû·ʿā(h), the name of Jesus in Hebrew; 3) King, Jesus is our King (see 1 Timothy 6:15; Revelation 1:5; 17:4; 19:16); 4) steadfast love, Hebrew word ḥě’sěḏ encapsulates God’s love for His people; 5) anointed, Jesus was anointed, the Hebrew word mā·šîªḥ, is where we get the title Messiah from; 6) offspring of David, Jesus was born in the line of David; and 7) forever, Jesus can not die, His kingdom is eternal. This verse is pointing straight to Jesus!
Considerations
Word Comparison
In Ephesians Paul wrote, “…be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart…” (Ephesians 5:18b-19, ESV) where he clearly denoted the difference between a psalm, hymn, and a song (click here to read the commentary for this verse). But is there a difference between a psalm and a song in Hebrew? Here is a quick comparison of several Hebrew words translated as ‘psalm’ and ‘song’ in the Bible:
| Hebrew | Meaning | Old Testament Examples (Not an exhaustive list) |
| hǔy·yeḏôṯ | Song of praise or song of thanksgiving | Nehemiah 12:8 |
| mǎś·kîl’ | A poem, usually performed with music, the root word is sāḵal meaning to give insight, to teach, to ponder | Psalm 47:7 (also found in the title of several psalms, for example Psalm 32) |
| mā·šāl’ | A proverb, an oracle, a parable, typically spoken but can be a song | Micah 2:4; 1 Kings 4:32; Proverbs 1:1; Micah 2:4 |
| miz·môr’ | A psalm, a melody, instrument and/or vocal, typically sacred being theological in nature | Found only in the title of psalms |
| nē̄ḡî·nā(h) | A taunt song, a song of mocking, sung with string instrument, can also be other music, depends on context | Job 30:9; Psalm 69:12; Lamentations 3:14 |
| pō·rᵉṭîm’ | To chant, to improvise in singing, to scatter words | Amos 6:5 |
| qôl’ | Any kind of noise, typically a voice or a cry | 2 Chronicles 5:13; Psalm 47:1 |
| śim·ḥā(h) | A celebration of joy | Genesis 31:27; 1 Samuel 18:6; 2 Samuel 6:12; Ezra 3:13; Nehemiah 8:12, 17; Jeremiah 31:7 |
| šî·rā(h)’ also šîr’ | A lyrical song, can be secular or sacred | Found in the Bible more than any other word in this list by a large margin. Deuteronomy 32:44; Psalm 137:3; 144:9; 149:1; Proverbs 25:20; Ecclesiastes 7:5; 12:4; Isaiah 5:1; 23:15, 16; 42:10 |
| ṯᵉhil·lā(h)’ | A song of praise, adoration | Exodus 15:11; Nehemiah 9:5; Psalm 9:14; 66:2; 147:1; 149:1 |
| tô·ḏā(h)’ | To praise, offer thanksgiving, can be shouts, singing, or simply said | Exodus 15:2; Psalm 118:14; Isaiah 12:2 |
| yerǔn·nān’ | A song or shout typically for joy | Leviticus 9:24; 1 Chronicles 16:23; Job 29:13; Psalm 5:11; 51:14; Isaiah 16:10; 24:14; 35:6; Jeremiah 51:48; Zephaniah 3:14; Zechariah 2:12 |
| zā·mîr | A song with lyrics | Job 35:10; Psalm 95:2; 119:54; Isaiah 24:16 |
| zim·rā(h) | A musical song, with or without lyrics | Genesis 31:27; Exodus 15:1; Deuteronomy 31:30; 2 Samuel 22:1; Isaiah 5:1; 12:2; Amos 8:3, 10 |
The phrase “horn of salvation” can be found three times in the Bible. The first is here in 2 Samuel 22:3, the second appearance is in the nearly identical song recorded in Psalm 18:2-50 (see Psalm 18:2), and Luke 1:69 where Luke records Zechariah’s prophecy after the birth of John the Baptist, “Blessed be the Lord God of Israel, for he has visited and redeemed his people and has raised up a horn of salvation for us in the house of his servant David.” (Luke 1:68-69, ESV) In a sermon on this passage in Luke, pastor and theologian John Piper offered this explanation:
The kind of horn meant here is not a musical instrument but the deadly weapon of the wild ox. This is the only place in the New Testament where Jesus is called a horn, so we must go back to the Old Testament, no doubt where Zechariah got the image, to see what it means.
Psalm 92:9 and 10 gives us a picture of what the horn stood for:
For lo, thy enemies, O Lord, for lo, thy enemies shall perish; all evildoers shall be scattered. But thou hast exalted my horn like that of the wild ox.
The horn is a sign of strength and a means of victory. In Micah 4:13 God says to Jerusalem, “Arise and thresh, O daughter of Zion, for I will make your horn iron and your hoofs bronze; you shall beat in pieces many peoples.”
Verse 70 says that the coming of this horn of salvation was prophesied of old. One of the clearest examples of such a prophecy is Psalm 132:17, where God says concerning Jerusalem, “There I will make a horn to sprout for David. I have prepared a lamp for my anointed. His enemies I will clothe with shame.” When a horn sprouts on an ox’s head and becomes like iron, then he must be feared by all his enemies.
But in the Old Testament one always finds the conviction that God is the one who fights for Israel. He is the one who is strong and who gets victory over the enemies of his people. Therefore, it is not surprising that the only two instances of the phrase “horn of salvation” in the Old Testament are references to God, not man. One is in 2 Samuel 22:3, and the other in Psalm 18:2. Both record the same psalm of David after God saved him from his enemy Saul. He says, “The Lord is my rock and my fortress and my deliverer, my God, my rock in whom I take refuge, my shield, and the horn of my salvation.”
God is his defense (his shield) and his offense (his deadly and powerful horn).
He is a horn of salvation because he uses his power to secure and protect his people.[8]
God’s Light
Light reveals our surroundings, with light we can see objects and observe what is going on around us. It is easy for us to take light for granted as it is essential in nearly everything we do. But Biblically, light is more than just a way to illuminate something, for example, we read that, “God is light, and in him is no darkness at all.” (1 John 1:5b, ESV) Yes, God does provide us light, He created it, but it also has multiple spiritual applications.
What does God’s light do or provide? We read in the Bible: God created light (see Genesis 1:3; Isaiah 45:7; Jeremiah 31:35); God separated light from darkness (see Genesis 1:4); Darkness represents the absence of God (see Exodus 10:21-23); The presence of God was seen in the light from the pillar of fire (see Exodus 13:21; Nehemiah 9:12, 19; Psalm 105:39); The light from the lampstand in the Tabernacle represented the presence of God (see Exodus 27:20; Leviticus 24:2); Light provides guidance, to see what is true (see Psalm 27:1; 36:9; 43:3; 56:13; 89:15; 119:105; Isaiah 42:16; 50:11); Light reveals our sins (see Psalm 90:8; Ephesians 5:13-14); Light from lightning reveal the world (see Psalm 97:4); God is clothed in light revealing His righteousness (see Psalm 104:2); God's perfect light shines on us to show that we are His (see Psalm 118:27); Light reveals the truth of His Word (see Psalm 119:130); God being light reveals there is no darkness in Him (see Psalm 139:12); Light represents His truth (see Proverbs 6:23; Isaiah 2:5); God is light (see Isaiah 9:2; 60:20; 1 Timothy 6:16; James 1:17; 1 John 1:5, 7; Revelation 22:5); God providing light as a blessing (see Isaiah 42:6); Light represents God's glory (see 60:1, 3; Matthew 17:2; Revelation 21:23); God's light illuminates the path to righteousness (see Matthew 4:16; 1 John 1:7); God's light reflecting off us is to show the world we are His (Matthew 5:15-16); God's light represents salvation to all people (see Luke 2:32; John 1:4; Acts 26:18); God's light helps you find Him (see Luke 15:8); Jesus will return in a flash of light (see Luke 17:24); God's light represents Jesus our Savior (see John 1:4-9; 3:19-21; 8:12; 9:5; 12:35-36, 46); God's light represents the presence of God (see Acts 9:3; 12:7; 22:6-11; 26:13); God made believers light to show the path of salvation to others (see Acts 13:47: Romans 2:19; 2 Corinthians 6:14; Ephesians 5:8-9; Philippians 2:15; Colossians 1:12; 1 Thessalonians 5:5; 1 Peter 2:9); The Word of God is light that leads to salvation (see Acts 26:23; 1 Corinthians 4:5; 2 Corinthians 4:4-6; 2 Timothy 1:10); and God's truth and salvation provides an armor of light (see Romans 13:12).
It is clear that light is more than something we see with, it essentially encapsulates our relationship with God through Jesus. Without the light of God’s Word to reveal our sins, we would not be able to see the need for a Savior, who not only provides the light to see those sins, but also to see the path that leads to Him so that we can be made righteous by Him.
God Didn’t Listen?
Why would YHWH not respond to a cry for help from those who were being pursued by David? Potentially there could be multiple reasons why. We begin with the fact that God is not an automaton, He will not automatically respond in a certain way when asked as He knows the person’s heart, and if they were only crying out of desperation after trying all their other gods, God knowing if they had truly repented and denounced their false beliefs, He would have responded if those cries were legitimate. If the person was affiliated with the worship of a false god or goddess, they were likely the same people God wanted purged from the land.
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[1] Bergen, R. D. (1996). 1, 2 Samuel (Vol. 7, p. 451). Broadman & Holman Publishers.
[2] Lange, J. P., Schaff, P., Erdmann, D., Toy, C. H., & Broadus, J. A. (2008). A commentary on the Holy Scriptures: 1 & 2 Samuel (p. 568). Logos Bible Software.
[3] Smith, J. E. (2000). 1 & 2 Samuel (p. 511). College Press Pub. Co.
[4] Long, V. P. (2020). 1 and 2 Samuel: An Introduction and Commentary (D. G. Firth, Ed.; Vol. 8, p. 450). IVP Academic: An Imprint of InterVarsity Press.
[5] Comprehensive Aramaic Lexicon. (2005). Targum Jonathan to the Prophets (2 Sa 22:9). Hebrew Union College.
[6] Bergen, R. D. (1996). 1, 2 Samuel (Vol. 7, p. 460). Broadman & Holman Publishers.
[7] Jamieson, R. (n.d.). A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Joshua–Esther: Vol. II (p. 279). William Collins, Sons, & Company, Limited.
[8] Piper, J. (2007). Sermons from John Piper (1980–1989). Desiring God.