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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 22:2–51. His four-level outline is real structure in the source text, so it is rendered as structure.
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
In this poignant verse, 2 Samuel 22:6, King David vividly recounts the harrowing depths of despair and imminent peril he faced, describing himself as utterly encompassed by the forces of death and the underworld. Far from being a contemporaneous cry for help, this declaration of distress serves as a retrospective testimony within a magnificent song of praise and thanksgiving, celebrating the Lord's mighty, consistent, and miraculous deliverance from all his adversaries, particularly from the relentless pursuit of King Saul.
Context
Literary Context
This verse is an integral part of David's grand "song of deliverance," which is almost identically preserved in Psalm 18. Positioned early in the song, it serves to establish the desperate circumstances from which the Lord delivered David. The entire chapter, 2 Samuel 22, functions as a poetic recounting of David's life-threatening experiences and God's consistent, miraculous rescue. By first depicting the overwhelming nature of his distress, David magnifies the subsequent portrayal of God's powerful intervention, highlighting the stark contrast between human helplessness and divine omnipotence. This structure amplifies the theme of God as the ultimate rescuer, transforming profound sorrow into triumphant praise, a pattern found in other psalms of thanksgiving, such as Psalm 30.
Historical & Cultural Context
David's life was a tumultuous journey marked by relentless persecution from King Saul, numerous battles against the Philistines and other formidable enemies, and even betrayal by his own son, Absalom. The imagery of "sorrows of hell" and "snares of death" reflects the very real and constant threats to his life, which often placed him in mortal danger. Culturally, the ancient Near East had a pervasive understanding of Sheol (the underworld or grave) as a shadowy realm from which there was typically no return for mortals. The metaphors of "cords" or "snares" were common in hunting and warfare, vividly conveying the feeling of being trapped, ambushed, and utterly helpless against forces intent on destruction. David's language resonates with the universal human experience of facing overwhelming odds and the cultural understanding of the fragility of life in a dangerous world, making his eventual deliverance by Yahweh all the more remarkable and worthy of praise.
Key Themes
This verse powerfully contributes to several overarching themes within David's song and the broader biblical narrative. Firstly, it underscores the theme of Overwhelming Distress and Human Helplessness, portraying David at his lowest point, utterly surrounded and without escape from the forces of death. Secondly, it sets the stage for the theme of Divine Deliverance, as the very extremity of David's peril magnifies the glory of God's subsequent rescue. The "snares of death" highlight the Imminence of Demise, emphasizing that David was not merely afraid of death, but felt actively pursued and trapped by it, making God's intervention a true act of salvation from the brink. Finally, this verse implicitly points to the theme of God's Sovereignty over Death and Chaos, demonstrating that even the most formidable forces of destruction are subject to the Lord's power, a truth echoed in passages like Psalm 68:20.
Exposition and Analysis
Key Word Analysis
The KJV translates חֶבְלֵי as "sorrows." This word (H2256) derives from חָבַל (haval) and fundamentally refers to a "rope" or "cord." By extension, it can signify "bands," "pains," or "birth pangs" due to the constricting or binding nature of ropes, or the intense, binding pain of childbirth. In this context, it powerfully conveys the sensation of being bound, seized, or overwhelmed by the forces of death, experiencing an inescapable agony akin to being caught in a net or undergoing excruciating throes.
In the Old Testament, the term Sheol (H7585) refers primarily to the grave, the underworld, or the realm of the dead. It is conceived as a shadowy, subterranean abode, the common destination for all humanity after death, rather than a place of eternal punishment as understood in some later theological frameworks. Here, "sorrows of Sheol" signifies the cords, pains, or binding forces associated with the very act of dying and descending into the grave, indicating David's profound sense of being on the precipice of, or already in the grip of, death itself.
The King James Version's translation "prevented" can be misleading to modern readers, as its archaic meaning is "to precede" or "to come before." The Hebrew verb qâdam (H6923) means "to confront," "to meet," "to come upon," or "to anticipate." It conveys the idea that the snares of death actively and suddenly assailed David, ambushed him, or came upon him with such speed and force that he had no opportunity to react or escape. It emphasizes the aggressive and overwhelming nature of the threat.
Verse Breakdown
"The sorrows of hell compassed me about"
David felt utterly surrounded and overwhelmed by the forces associated with death and the grave. The imagery suggests he was encircled, bound, or experiencing the agonizing pains that precede or accompany death. It conveys a sense of being completely trapped and without escape from the clutches of mortality, as if the very cords of the underworld had tightened around him.
"the snares of death prevented me"
Death is personified as a cunning hunter, actively setting traps for David. He felt ambushed, caught, or confronted by these deadly snares, indicating that he was on the very brink of demise, unable to avoid the imminent threat to his life. The active nature of "prevented" (meaning "confronted" or "came upon") emphasizes the aggressive, sudden, and inescapable pursuit of death.
Literary Devices
David's poetic genius is evident in the rich use of literary devices within this verse, which amplify the intensity of his experience. Personification is prominent, as "hell" (Sheol) and "death" are given agency, actively "compassing" David and setting "snares" for him. This imbues the abstract concepts of mortality and the grave with a terrifying, active, and malevolent presence. The verse also employs powerful Metaphor and Simile, likening life-threatening situations to "sorrows/cords of Sheol" and "snares of death," creating vivid mental images of inescapable entrapment and impending doom. The use of such extreme language can be seen as a form of Hyperbole, emphasizing the profound psychological and physical anguish David endured, even if his life was genuinely in peril. Furthermore, the verse exhibits Parallelism in its two clauses, where "the sorrows of hell compassed me about" and "the snares of death prevented me" express similar ideas of being overwhelmed and trapped by the forces of death, intensifying the feeling of inescapable peril and reinforcing the dire nature of his predicament.
Theological and Thematic Connections
This verse, while depicting the nadir of David's experience, serves as a powerful theological statement about the human condition and the character of God. It acknowledges the reality of profound suffering and the feeling of being overwhelmed by forces beyond human control, whether literal threats to life or the existential dread of mortality. Theologically, it sets the stage for the glorious truth that God is the ultimate Deliverer, capable of rescuing His people from the very jaws of death and despair. David's cry from the depths, though recounted retrospectively, reflects the biblical pattern of lament and trust, where the acknowledgment of dire circumstances precedes the testimony of divine intervention. It highlights that God's power is most brilliantly displayed when human weakness is most evident, transforming utter helplessness into a platform for His magnificent salvation and demonstrating His ultimate sovereignty over all forces, even death itself.
Reflection and Application
David's raw and vivid description of feeling "compassed about" by the "sorrows of hell" and caught in the "snares of death" resonates deeply with the universal human experience of overwhelming distress. Whether facing literal danger, debilitating illness, profound grief, spiritual oppression, or crushing circumstances, we too can feel as though we are on the brink of being consumed. This verse offers profound validation that even the greatest heroes of faith experienced such despair. It encourages us to be honest about our struggles, to acknowledge the depth of our need, and to remember that our lowest points can become the most powerful testimonies to God's unfailing deliverance. Just as David cried out (and later sang of deliverance), we are invited to bring our deepest fears and most desperate situations to the Lord, trusting that He is able to rescue us from any "snare" and turn our lament into a song of praise, demonstrating His faithfulness even in the shadow of death.
Questions for Reflection
FAQ
Is "hell" in this verse referring to eternal damnation?
No, in the context of the Old Testament, the Hebrew word Sheol (H7585, translated as "hell" in the KJV) primarily refers to the grave or the realm of the dead. It is the common destination for all humanity after death, a shadowy place, rather than a place of conscious eternal punishment as understood in some later theological frameworks. David's use of "sorrows of hell" signifies the pains and cords associated with death itself, the feeling of being dragged down into the grave, not necessarily a place of conscious torment. This understanding is consistent with how Sheol is used throughout the Old Testament, for example, when Jacob says he will go down to Sheol mourning for Joseph in Genesis 37:35.
Why is this verse, depicting such distress, included in a song of praise and thanksgiving?
This verse serves a crucial literary and theological purpose within David's song of deliverance. By vividly describing the extreme peril and despair he faced, David magnifies the glory and power of God's subsequent rescue. It highlights the stark contrast between his utter helplessness and God's mighty intervention. The depth of the "sorrows of hell" and the cunning of the "snares of death" emphasize the magnitude of the deliverance, making God's faithfulness and strength all the more profound. It transforms the song from a mere recounting of events into a powerful testimony of God's ability to save even from the brink of death, demonstrating that His salvation is most glorious when the human need is greatest, as seen throughout the broader narrative of 2 Samuel 22.
Christ-Centered Fulfillment
David's experience in 2 Samuel 22:6, where he describes being encompassed by the "sorrows of hell" and caught in the "snares of death," finds its ultimate and most profound fulfillment in Jesus Christ. While David faced literal threats to his life and was delivered from death, Jesus truly descended into the depths of human suffering and confronted the very power of death and the grave. On the cross, He bore the full weight of sin, experiencing a spiritual and physical anguish far beyond any human comprehension, a true descent into the "pangs of death." However, unlike David, Jesus conquered death through death. His resurrection from the grave demonstrates His absolute victory over Sheol and its snares, as Peter proclaims in Acts 2:24, that God "raised him up, loosing the pangs of death, because it was not possible for him to be held by it." Christ's triumph means that those who are in Him are no longer bound by the fear of death or the power of the grave, for He has destroyed "him who has the power of death, that is, the devil" (Hebrews 2:14-15). Thus, David's song of deliverance becomes a prophetic echo of the greater deliverance wrought by the Lamb of God, who swallowed up death in victory, ensuring that for believers, "Death is swallowed up in victory. O death, where is your sting? O grave, where is your victory?" (1 Corinthians 15:54-57).