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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
2 Samuel 22:7 presents King David's profound testimony of God's immediate and powerful responsiveness to prayer in times of extreme adversity. This verse, embedded within a magnificent psalm of deliverance, encapsulates the direct and vital connection between a desperate human cry and the attentive, intervening ear of the Almighty, affirming God's faithfulness and active involvement in the lives of His people.
Context
Literary Context
This powerful verse is found within a grand song of thanksgiving and praise that King David sang to the LORD "on the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul" (2 Samuel 22:1). The entire chapter is almost identical to Psalm 18, underscoring its profound theological and historical significance within ancient Israelite worship and tradition. This song serves as a retrospective declaration of God's unwavering support and active intervention throughout David's long and often perilous journey from shepherd to king, marked by relentless pursuits by King Saul and numerous battles against formidable foes like the Philistines. The preceding verses vividly describe the overwhelming nature of David's distress, using vivid imagery of "the waves of death" and "the floods of ungodly men" (2 Samuel 22:5), setting the stage for his desperate cry and God's subsequent, dramatic rescue. The narrative arc of the chapter moves from dire peril to divine intervention and triumphant praise, with verse 7 serving as the crucial turning point where human desperation meets divine attentiveness.
Historical & Cultural Context
David's life was characterized by constant conflict, political intrigue, and an unwavering reliance on divine intervention. As the divinely appointed king of Israel, he was both a military leader and a spiritual shepherd, expected to lead by example in faith and worship. The concept of God hearing and responding to the cries of His people was foundational to Israelite theology, deeply rooted in the Exodus narrative where God heard the "groaning" of the Israelites in slavery and remembered His covenant (Exodus 2:24). The "temple" in this context does not refer to Solomon's Temple, which had not yet been built, but rather to God's heavenly dwelling or sanctuary. This understanding reflects the ancient Near Eastern belief in a divine realm from which deities govern and intervene in human affairs, though for Israel, this was uniquely tied to the one true God, Yahweh, emphasizing His transcendence, omnipresence, and sovereign rule over all creation. David's experience thus resonates with a core tenet of Israelite faith: Yahweh is a God who hears and acts on behalf of His covenant people.
Key Themes
This verse powerfully contributes to several major theological and narrative themes within 2 Samuel and the broader biblical narrative. Firstly, it highlights the Power of Prayer in Distress, modeling the essential response to overwhelming trouble: turning directly to God. David's "distress" (Hebrew: tsar', meaning 'narrowness' or 'anguish') was profound, yet his immediate recourse was fervent prayer and crying out to his God, as seen throughout the Psalms (e.g., Psalm 120:1). Secondly, it underscores God's Attentive Hearing, emphatically stating that God "did hear my voice" and David's "cry did enter into his ears." This is a powerful assurance that God is not distant or indifferent, but actively listens to the prayers of His people, a theme central to understanding God's character as a compassionate Father who cares for His children (Psalm 34:17). Finally, it speaks to Divine Deliverance, as the entire song, and this verse in particular, serves as a testament to God as the ultimate Deliverer. David's cry was not in vain; it led to God's powerful action and salvation from his enemies, demonstrating God's faithfulness to His covenant promises and His active involvement in the unfolding history of His chosen people, as evidenced in passages like Psalm 46:1.
Exposition and Analysis
Key Word Analysis
This word (H6862) conveys a sense of being hemmed in, confined, or in a tight place, leading to anguish and trouble. It describes a situation of extreme pressure and difficulty, not merely inconvenience or minor discomfort. David's use of this term emphasizes the severity of his plight, making God's subsequent response all the more remarkable. It highlights the human experience of feeling overwhelmed and trapped, a universal condition that fervent prayer addresses.
The capitalized "LORD" (H3068) in the KJV consistently translates the Hebrew Tetragrammaton, YHWH (Yahweh), God's personal covenant name. This name emphasizes God's eternal, self-existent nature and His unwavering faithfulness to His covenant promises. When David calls upon "the LORD," he is appealing to the God who has revealed Himself in history, who is actively involved in His people's lives, and who is bound by His own character to be faithful. This is not a generic deity but the specific, personal God of Israel, the one who hears and delivers.
In this poetic context, "temple" (H1964) refers not to an earthly structure like Solomon's Temple, which had not yet been built, but rather to God's heavenly palace or dwelling place. It signifies God's majestic, transcendent abode, from which He exercises His sovereign rule over all creation. The imagery of God hearing "out of his temple" underscores His supreme authority and His ability to intervene from His exalted position, demonstrating that His hearing and intervention are not limited by earthly constraints but are acts of divine power emanating from His throne.
Verse Breakdown
"In my distress I called upon the LORD,"
This clause immediately establishes the dire context of David's prayer: a state of extreme anguish, pressure, and confinement. His action is a direct, intentional appeal to Yahweh, the covenant God of Israel. It signifies a turning away from self-reliance or human solutions and a full, desperate reliance on divine aid, demonstrating a profound act of faith in the midst of overwhelming circumstances.
"and cried to my God:"
This phrase intensifies the previous one, emphasizing the fervency, urgency, and desperation of David's prayer. "Cried" (Hebrew: qârâʼ) suggests a loud, urgent, and often anguished appeal, a cry for immediate help. The possessive "my God" (Hebrew: ʼĕlôhîym) highlights the personal relationship David has with the powerful and sovereign Creator, reinforcing his intimate trust in God's unique ability and willingness to intervene on his behalf.
"and he did hear my voice out of his temple,"
This is the pivotal declaration of divine response, marking the turning point from human desperation to divine action. The active verb "did hear" (Hebrew: shâmaʻ) indicates not just passive reception of sound but an attentive, understanding, and responsive hearing that leads to action. The phrase "out of his temple" conveys God's transcendent majesty and the source of His powerful intervention – from His heavenly dwelling, demonstrating His omnipresence and omnipotence, and affirming that His hearing is an act of sovereign power.
"and my cry [did enter] into his ears."
This final clause serves as a powerful parallel and emphatic confirmation of God's attentive and effective hearing. The anthropomorphism of God having "ears" makes His attentiveness relatable and personal, assuring David (and the reader) that his desperate plea was not ignored or dismissed but truly registered with the Almighty, prompting His divine intervention. The repetition reinforces the certainty and efficacy of God's response, emphasizing that no cry of His people goes unheard.
Literary Devices
2 Samuel 22:7 masterfully employs several Literary Devices to convey its profound message of divine responsiveness. Parallelism is prominently evident in the structure of the verse, particularly in the paired phrases "I called upon the LORD, and cried to my God" and "he did hear my voice out of his temple, and my cry did enter into his ears." This poetic technique reinforces the message through repetition and slight variation, emphasizing both David's fervent, dual-pronged prayer and God's certain, dual-affirmed response. Anthropomorphism is strikingly used when it states that David's "cry did enter into his [God's] ears." Attributing human physical characteristics (ears) to God helps the reader grasp the reality of God's attentiveness, making the abstract concept of divine hearing tangible, personal, and profoundly reassuring. Furthermore, the reference to God hearing "out of his temple" functions as a Metaphor for God's heavenly dwelling and sovereign throne, from which He exercises His power and authority. This imagery elevates the act of hearing from a mere physical perception to a cosmic act of divine intervention, underscoring God's majesty and transcendence even as He draws near to His distressed servant.
Theological and Thematic Connections
This verse is a profound theological statement about the nature of God and the efficacy of prayer. It affirms God as one who is not distant or indifferent but intimately involved in the lives of His people, actively listening and responding to their cries. It underscores the covenant faithfulness of Yahweh, who remains true to His character as a deliverer and protector. The imagery of God hearing from His heavenly temple connects His transcendent majesty with His immanent care, showing that His sovereignty does not preclude His personal attentiveness. This truth provides immense comfort and confidence for believers, assuring them that their desperate pleas do not go unheard but are received by a God who possesses both the power and the will to intervene. It highlights a core biblical truth: God is a hearer and answerer of prayer, especially in times of profound distress.
Reflection and Application
2 Samuel 22:7 offers profound encouragement and a timeless model for believers today. In a world often filled with distress, anxiety, and seemingly insurmountable challenges, David's example reminds us that our immediate and heartfelt response should be to turn to God. This verse teaches us that prayer is not a last resort but our primary recourse, a direct line to the Almighty. We can have full confidence that when we cry out to God, He truly hears; His ears are open to our cries, and His heart is moved by our genuine need. This provides immense comfort and hope, strengthening our faith in God's personal involvement in our lives. Just as God delivered David from his many troubles, He is faithful to deliver us from ours, whether they be physical dangers, emotional burdens, or spiritual struggles. This verse is a powerful reminder of God's promise to be our refuge and strength in times of need, assuring us that our cries will indeed enter His ears, prompting His divine intervention and demonstrating His unwavering love and care for His children.
Questions for Reflection
FAQ
Does "temple" in 2 Samuel 22:7 refer to a physical building?
No, in the context of 2 Samuel 22:7, "temple" (Hebrew: heykal) does not refer to a physical building like Solomon's Temple, which had not yet been built during David's time. Instead, it refers to God's heavenly dwelling place, His divine palace or sanctuary. This poetic usage emphasizes God's transcendence, His majestic abode in heaven from which He exercises His sovereign rule over all creation. It signifies that God's hearing and intervention are not limited by earthly constraints but are acts of divine power emanating from His exalted throne. This understanding aligns with other Old Testament passages that speak of God's dwelling in heaven, such as 1 Kings 8:30 where Solomon prays for God to hear from "thy dwelling place, even from heaven," and Psalm 11:4.
Christ-Centered Fulfillment
2 Samuel 22:7, a powerful testament to God's responsive hearing of David's cry, finds its ultimate and most profound fulfillment in Jesus Christ. While David experienced God's deliverance through a powerful, external intervention, Christ embodies the very presence of God among humanity, making God's "temple" (His dwelling place) accessible and personal. Jesus is the true and ultimate "temple" (John 2:19-21), through whom humanity's cries for salvation and deliverance are not only heard but fully answered. In His earthly ministry, Jesus Himself cried out to the Father in His own distress, particularly in the Garden of Gethsemane (Luke 22:44), demonstrating perfect reliance and trust, and was heard, leading to the ultimate deliverance for all who believe through His atoning sacrifice. Moreover, as our compassionate High Priest, Christ continually intercedes for us at the right hand of God, ensuring that our prayers "enter into His ears" and are presented before the Father (Hebrews 7:25). Thus, the divine attentiveness David experienced is now eternally secured for believers through Christ, who is both the hearer of our prayers and the very means by which God's saving power is unleashed from His heavenly throne, providing access to God's presence and an assurance of His unfailing love and intervention (Hebrews 4:16).