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Commentary on 2 Samuel 22 verses 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 (Sa2 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, Sa2 22:47. They disappoint their worshippers when they most need them. But as for God his way is perfect, Sa2 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 (Sa2 22:7), and cleaves to him (Sa2 22:22); "and, if my God, then my rock" (Sa2 22:2), that is, "my strength and my power (Sa2 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," Sa2 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 (Sa2 22:47): my saving strength is in him and from him. David often hid himself in a rock (Sa1 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 (Sa2 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 (Sa2 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," Sa2 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 (Sa2 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 (Sa2 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 (Sa2 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 (Sa2 22:3), from my enemies (Sa2 22:4), from my strong enemy, meaning Saul, who, if God had not succoured him, would have been too hard for him, Sa2 22:18. Thou hast given me the shield of thy salvation, Sa2 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 (Sa2 22:40, Sa2 22:49) that hated him (Sa2 22:41), a violent man (Sa2 22:49) namely, Saul, who was malicious in his designs against him and vigorous in his pursuit. This is expressed figuratively, Sa2 22:5, Sa2 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, Sa2 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, Sa2 22:8, Sa2 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 (Sa2 22:9), coals kindled (Sa2 22:13), arrows, Sa2 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, Sa2 22:8, Sa2 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, Sa2 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 (Sa2 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 (Sa2 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 (Sa2 22:20), where he had room to thrive, and his steps were enlarged under him, so that he had room to stir (Sa2 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, Sa2 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, Sa2 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 (Sa2 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, Sa2 22:38-43. They were speedy victories (I turned not again till I had consumed them, Sa2 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 (Sa2 22:33), gave him success in all his undertakings, set him upon his high places (Sa2 22:34), denoting both safety and dignity. God's gentleness, his grace and tender mercy, made him great (Sa2 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 (Sa2 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, Sa2 22:49.
V. The comfortable reflections he makes upon his own integrity, which God, by those wonderful deliverances, had graciously owned and witnessed to, Sa2 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, Sa2 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 (Kg1 15:5), like that in Hezekiah's character, Ch2 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, Sa2 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, Sa2 22:45, Sa2 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 (Sa2 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 (Sa2 7:15, Sa2 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.
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SUMMARY
2 Samuel 22:5 profoundly articulates King David's harrowing encounter with existential peril and profound dread, employing vivid, naturalistic metaphors to depict a state of being utterly engulfed by mortal threats and the relentless, destructive forces of wicked adversaries. This verse, a foundational declaration within his grand psalm of deliverance, masterfully establishes the depth of David's vulnerability and the overwhelming nature of his opposition, thereby setting the crucial narrative and emotional context for his subsequent, triumphant testimony of divine rescue and vindication.
CONTEXT
Literary Context: This verse is an integral part of a magnificent psalm of deliverance, recorded in its entirety in 2 Samuel 22 and almost identically in Psalm 18. Positioned early in the psalm (vv. 5-6), it serves as a crucial foundation, establishing the depth of David's peril and distress before transitioning to his fervent prayer (v. 7) and the dramatic account of God's powerful, cosmic intervention (vv. 8-19). The psalm's structure then moves to David's subsequent vindication and praise (vv. 20-51). Therefore, 2 Samuel 22:5 is essential for comprehending the profound magnitude of the deliverance celebrated, underscoring the severity of the threat from which God rescued His anointed king.
Historical & Cultural Context: David's life was a continuous saga of trials and triumphs, marked by relentless opposition. From his early days as a fugitive, constantly pursued by a jealous King Saul, to battling numerous foreign adversaries like the Philistines (2 Samuel 5:17-25), and even enduring the profound betrayal and rebellion of his own son Absalom (2 Samuel 15), David was intimately acquainted with life-threatening situations. The imagery of "waves" and "floods" was a common and potent metaphor in ancient Near Eastern literature, signifying overwhelming chaos, destruction, and the forces of the underworld. For a people living in a land often prone to flash floods and reliant on water, such imagery would evoke a visceral sense of being swept away and utterly consumed by an uncontrollable, destructive force, making David's description particularly impactful to his original audience.
Key Themes: 2 Samuel 22:5 powerfully contributes to several key themes within the psalm and David's broader narrative. Firstly, it highlights Overwhelming Adversity, portraying a sense of being completely surrounded and engulfed by danger, thereby emphasizing human vulnerability in the face of immense pressure. David felt literally "compassed" or encircled by forces threatening his very existence. Secondly, the verse reveals Fear and Despair, as David, despite his reputation as a brave warrior, honestly admits to being "made afraid," acknowledging the natural human response to overwhelming, life-threatening circumstances. This raw honesty makes his subsequent expressions of unwavering trust in God even more profound. Lastly, the "floods of ungodly men" introduce the theme of Ungodly Opposition, representing the multitude of wicked adversaries who sought David's downfall. This underscores that his struggles were not merely physical or political, but often involved spiritual opposition from those aligned against God's purposes and His anointed king, reflecting a cosmic battle.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in Metaphor, primarily using the imagery of "waves" and "floods" to represent the overwhelming and destructive nature of David's adversaries and the mortal danger he faced. These natural phenomena, known for their irresistible force and capacity for devastation, effectively convey the feeling of being engulfed and powerless. The phrase "waves of death" also employs Personification, as death is given the active role of "compassing" or surrounding David, as if it were a tangible, malevolent entity closing in on him. Similarly, "floods of ungodly men" is a powerful Metaphor for the multitude and destructive force of his enemies, likening them to an uncontrollable torrent. The intensity of the language also suggests Hyperbole, emphasizing the extreme nature of David's distress and the seemingly insurmountable odds he faced, thereby magnifying the subsequent divine deliverance and God's extraordinary power.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse lays bare the profound reality of human vulnerability in the face of overwhelming evil and the natural response of fear. It highlights that even God's chosen servants are not immune to intense suffering and opposition, often from forces explicitly aligned against God's purposes. David's experience serves as a theological anchor, demonstrating that the righteous will face severe trials, but these trials are often a prelude to a greater display of divine power and faithfulness. His honest confession of fear, far from diminishing his faith, underscores the magnitude of the trust he later places in God for deliverance. The "ungodly men" are not merely human enemies but agents of a spiritual darkness, making the struggle a cosmic battle between good and evil, with God as the ultimate deliverer who vindicates His righteous servant.
REFLECTION AND APPLICATION
David's raw confession in 2 Samuel 22:5 resonates deeply with the universal human experience of overwhelming adversity. It reminds us that fear is a natural, even unavoidable, human emotion when confronted by circumstances that threaten to engulf us—whether they are personal crises, spiritual attacks, societal pressures, or the very specter of mortality. Admitting our fear, as David does, is not a sign of weakness but an act of profound honesty that opens the door for God's intervention and allows us to fully lean into His strength. This verse calls us to acknowledge the reality of "ungodly" opposition in the world, forces that are actively hostile to God's will and His people. While the verse itself focuses on the distress, it serves as a vital preamble to the psalm's overarching message: that even when the "waves of death" seem to compass us, and "floods of ungodly men" make us afraid, our God is greater, a steadfast refuge and a mighty deliverer who hears the cry of His children and responds with power. Our vulnerability highlights His invincibility, transforming our moments of fear into opportunities for divine encounter and miraculous rescue.
Questions for Reflection
FAQ
What is the significance of the "waves of death" and "floods of ungodly men" imagery?
Answer: The imagery is highly significant, drawing from common ancient Near Eastern metaphors for chaos, destruction, and the forces of the underworld. "Waves of death" (Hebrew: mishbâr mâveth) suggests not just overwhelming force, but also the binding, inescapable grip of mortality, like snares or the intense pains of childbirth leading to an inevitable end. "Floods of ungodly men" (Hebrew: nachalei bᵉlîyaʻal) refers to torrents of wicked, worthless, and destructive individuals. Together, they paint a picture of David being utterly engulfed by relentless, malevolent forces—both the threat of death itself and the overwhelming multitude of his morally corrupt enemies. This imagery vividly conveys the depth of his peril and fear, setting the stage for the dramatic divine rescue described later in 2 Samuel 22, emphasizing that God's deliverance is all the more glorious when the threat is so profound.
CHRIST-CENTERED FULFILLMENT
David's experience in 2 Samuel 22:5 finds its ultimate fulfillment and deepest resonance in the person and work of Jesus Christ. David, as God's anointed king, faced "waves of death" and "floods of ungodly men" throughout his life, foreshadowing the perfect Anointed One. Jesus, the true King, truly was "compassed by the waves of death" in His passion, facing the full force of human sin and the spiritual powers of darkness. His agony in Gethsemane (Matthew 26:38-39) and His cry from the cross (Matthew 27:46) reveal a depth of suffering and fear far beyond David's, as He bore the "floods of ungodly men" and the wrath of God against sin. Yet, just as God delivered David, He raised Jesus from the dead, conquering death and the grave (Acts 2:24). Christ's victory over the "waves of death" means that believers, though they may face similar overwhelming trials and opposition, have a High Priest who understands their weakness (Hebrews 4:15) and a Savior who has disarmed the powers of darkness (Colossians 2:15). In Him, the ultimate deliverance from death and the ungodly is secured, offering profound hope and strength to all who are "made afraid" by the trials of this world, knowing that His triumph guarantees their own.