2 Samuel 22:11
And he rode on a cherub, and did fly: and he was seen on the wings of the wind.
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EXPOSITORY (ENGLISH BIBLE)
(11) He was seen.—Psalms 18, “he did fly.” The two words are exceedingly alike in the Hebrew, and either could easily be mistaken for the other. The form in the psalm is far more poetical.

22:1-51 David's psalm of thanksgiving. - This chapter is a psalm of praise; we find it afterwards nearly as Ps 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.This song, which is found with scarcely any material variation as Psalm 18, and with the words of this first verse for its title, belongs to the early part of David's reign when he was recently established upon the throne of all Israel, and when his final triumph over the house of Saul, and over the pagan nations 2 Samuel 22:44-46, Philistines, Moabites, Syrians, Ammonites, and Edomites, was still fresh 2 Samuel 21. For a commentary on the separate verses the reader is referred to the commentary on Psalm 18.

The last words of David - i. e., his last Psalm, his last "words of song" 2 Samuel 22:1. The insertion of this Psalm, which is not in the Book of Psalms, was probably suggested by the insertion of the long Psalm in 2 Samuel 22.

David the son of Jesse said ... - The original word for "said" is used between 200 and 300 times in the phrase, "saith the Lord," designating the word of God in the mouth of the prophet. It is only applied to the words of a man here, and in the strikingly similar passage Numbers 24:3-4, Numbers 24:15-16, and in Proverbs 30:1; and in all these places the words spoken are inspired words. The description of David is divided into four clauses, which correspond to and balance each other.

CHAPTER 22

2Sa 22:1-51. David's Psalm of Thanksgiving for God's Powerful Deliverance and Manifold Blessings.

The song contained in this chapter is the same as the eighteenth Psalm, where the full commentary will be given [see on [278]Ps 18:1, &c.]. It may be sufficient simply to remark that Jewish writers have noticed a great number of very minute variations in the language of the song as recorded here, from that embodied in the Book of Psalms—which may be accounted for by the fact that this, the first copy of the poem, was carefully revised and altered by David afterwards, when it was set to the music of the tabernacle. This inspired ode was manifestly the effusion of a mind glowing with the highest fervor of piety and gratitude, and it is full of the noblest imagery that is to be found within the range even of sacred poetry. It is David's grand tribute of thanksgiving for deliverance from his numerous and powerful enemies, and establishing him in the power and glory of the kingdom.

No text from Poole on this verse. And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. See Gill on Psalm 18:10. And he rode upon a {g} cherub, and did fly: and he was seen upon the wings of the wind.

(g) To fly in a moment through the world.

EXEGETICAL (ORIGINAL LANGUAGES)
11. he rode upon a cherub] As the Shechinah, or mystic Presence of God in the cloud of glory, rested over the Cherubim which were upon the “Mercy-seat” or covering of the Ark (ch. 2 Samuel 6:2), so in this Theophany God is represented “riding upon a Cherub,” as the living throne on which He traverses space.

The Cherubim appear in Scripture (a) as the guardians of Paradise (Genesis 3:24): (b) as sculptured or wrought figures in the Tabernacle and Temple (Exodus 25:17-20; Exodus 26:1, &c.): (c) in prophetic visions as the attendants of God (Ezekiel 10:1 ff; cp. Ezekiel 1; Isaiah 6; Revelation 4). The Cherubim of the Tabernacle and Temple seem to have been winged human figures, representing the angelic attendants who minister in God’s Presence: those of Ezekiel’s vision appear as composite figures (Ezekiel 10:20-21), symbolical perhaps of all the powers of nature, which wait upon God and fulfil His Will.

was seen] The true reading is that preserved in Psalm 18:10, did fly, a peculiar word used of the swooping of an eagle (Deuteronomy 28:49; Jeremiah 48:40; Jeremiah 49:22). The consonants of the two words are so nearly alike (וידאוירא), that the rarer word would be easily altered into the more common one. For “the wings of the wind” cp. Psalm 104:3.Verses 11-13. -

"And he rode upon a cherub, and did fly;
And he was seen upon the wings of the wind.
And he made darkness booths round about him;
Gathering of waters, thickenings of clouds.
Out of the brightness before him
Coals of fire burned."
In 2 Samuel 6:2 Jehovah is described as sitting upon the cherubim; his presence there, called by the rabbins his Shechinah, that is, dwelling, being indicated by a cloud of light. In this psalm the cherub is his chariot, on which he rides forth to judgment. He was seen. There can be little doubt that the right reading is preserved in Psalm 18:10, where we find a verb signifying the swooping down of a bird of prey upon its quarry (Deuteronomy 28:49; Jeremiah 48:40). The two words differ only in the substitution of r for d, and these letters are so similar in Hebrew that they are constantly interchanged. Booths; made of branches of trees, and forming a temporary abode. So the dark storm clouds are gathered round the Almighty to veil his awful form from sight as he goes forth for judgment. Gathering of waters; probably the right reading, instead of which in the psalm we find "dark waters." The gathering of waters would describe the massing of the rain clouds. The difference here also consists only in one letter. Out of the brightness, which closely surrounds the Deity in the midst of the black mass of the tempest, the lightning flashes forth. This brightness is the Shechinah (see above), to which St. Paul also refers where he says that God's dwelling is in "the unapproachable light" (1 Timothy 6:16). 5 For breakers of death had compassed me,

Streams of wickedness terrified me.

6 Cords of hell had girt me about,

Snares of death overtook me.

7 In my distress I called Jehovah,

And to my God Icalled;

And He heard my voice out of His temple,

And my crying came into His ears.

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

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