2 Samuel 22:1–51

22:2–3 David’s praise focuses on all that the Lord has been to him. The repetition of “my” stresses his personal relationship with God, and the variety of terms used to describe God bring out how extensively David has depended on him for protection when he has needed refuge and deliverance from “violence” (v. 3). This term occurs again in verse 49 and denotes a sinful use of power, generally physical force, to deprive another of his rights.

The Lord’s multifaceted assistance is presented in terms drawn from David’s life in the wilderness when hunted by Saul, and from his military experience. The rocky crags and mountain fortresses and strongholds had often provided him with shelter from the elements and security from pursuit, but his true defense was divine. God was the “deliverer” who had provided a way of escape from mortal danger. “Salvation,” “savior,” and “you save me” all come from the same root, which is thematically repeated throughout the psalm (vv. 4, 28, 36, 42, 47, 51). It primarily denotes an extension of help to those whose well-being is under threat, whether from illness, from enemy attack, or from spiritual distress. As “my shield,” the Lord has protected him from the aggression of his foes, while “the horn of my salvation” (cf. 1 Sam. 2:1, 10) is a figurative expression for strength and power, as God often intervened with irresistible vigor to deliver the vulnerable.

22:4 The verse begins in Hebrew with a single word, rendered as “who is worthy to be praised.” This is the basis for David’s habit to “call upon the Lord.” Here the term specifically refers to a petition for assistance, as is shown by the result: “and I am saved from my enemies.” This sequence of danger, prayer, and effective response forms the theme explored in greater detail throughout the psalm.

22:5–6 In four poetic lines, David describes a life-threatening peril in which he found himself. The first two lines employ the imagery of being swept away by an overwhelming force of water, whether of the sea or of a stream in flood (cf. Jonah 2:3). In the face of intense and repeated onslaughts, David was helpless before “death” and “destruction” (Hb. beliyaʻal; cf. 1 Sam. 1:16), probably a synonym for Sheol. This description may allude to the prevalent heathen connection between the god of death and the watery powers of the deep (cf. 2 Sam. 22:17–18).

In the second pair of lines, metaphors are drawn from captivity at the hands of an enemy (“cords”) and from an animal trapped by a hunter (“snares”). Normally Sheol refers to the grave, which holds the dead, but here Sheol is personified as an enemy relentlessly tightening his grip on David. Since Sheol (sheʼol) is similar in sound to Saul (shaʼul), the perception may be lurking behind these words that he was Sheol’s instrument in David’s experience.

22:7 Unable to extricate himself from such hostile forces, David “called upon the Lord” (cf. v. 4), his covenant Overlord, and “my God,” his acknowledged sovereign. As David proved time and again, “This poor man cried, and the Lord heard him” (Ps. 34:6; cf. Ps. 34:15–17). “His temple” refers to the Lord’s heavenly palace (cf. Ps. 11:4; Mic. 1:2), where David’s “cry” of anguish as he neared his breaking point gained divine attention.

22:8 The three-line descriptions of verses 8 and 9 set them apart from the surrounding verses. The imagery of the first triplet is drawn from a seismic disturbance. “The foundations of the heavens” does not point to a celestial convulsion but employs a geocentric perspective in which distant mountains are perceived as supporting the heavens (cf. Job 26:11). The Lord comes not on a benign inspection of his realm but in anger to quell the hostile forces disrupting the order that should prevail there.

22:9 The imagery of the second triplet is based on a volcanic eruption, with successive lines describing God’s fury with increasing intensity. The eruption beginning with a plume of smoke rising from the vent of the volcano develops into a “devouring fire” consuming anything that comes close to it. Finally, the “glowing coals” coming from the volcano refer to lava and other debris expelled from it (cf. Ex. 19:18).

22:10 “Bowed the heavens” probably envisages them as being parted like a curtain (Ps. 144:5; Isa. 64:1) so that God might leave his heavenly abode to exercise his authority upon earth. “Thick darkness” (Ex. 19:16; Ps. 97:2; Nah. 1:3) visualizes dark storm clouds as a protective layer shielding the world below from damaging exposure to the divine presence.

22:11 This verse (similar to Ps. 104:3) brings out the swiftness with which the divine warrior king travels. He is pictured as flying through the skies on a cloud-chariot, with a winged cherub as its charioteer (cf. comments on 1 Sam. 4:4; 2 Sam. 6:2) and its propulsion provided by the “wings of the wind.”

22:12–13 God’s radiant presence is enveloped by a canopy of “darkness” (Deut. 4:11; 5:23), provided by huge masses of dark rain clouds. Even so the darkness is not unrelieved, because light emanates from the divine glory to form a zone of “brightness before him.” The dark cloud barrier is penetrated by coruscating “coals of fire” (cf. 2 Sam. 22:9), beams of light hinting at the transcendent splendor within.

22:14 The silence of the preceding description is now shattered by thunder (cf. 1 Sam. 2:10; 7:10). The first line describes the physical phenomenon, attributing it to the Lord, whereas “the Most High uttered his voice” interprets the natural phenomenon as a divine speech uttered with resounding authority.

22:15 While it is possible to understand both occurrences of “them” as referring to the Lord’s enemies, such an anticipation of verses 17–20 is probably inappropriate. The sense intended by “arrows” is later clarified by “lightning” (cf. the description of the exodus in Ps. 77:17–18), and the picture is that of lightning “scattered” in all directions from the theophanic presence. “Routed” (cf. 1 Sam. 7:10) depicts disturbed and confused motion and probably refers here not to an army in flight but to the random zigzag pattern of lightning.

22:16 The language here is similar to that which recounts the parting of the Red Sea (Ex. 15:8; Ps. 106:9). “The channels of the sea” refers to the valleys and chasms revealed under the ocean, and the “foundations of the world” (cf. 2 Sam. 22:8) to the exposed bed of the sea.

The second part of the verse returns to the Lord’s anger as the explanation of why this theophany occurred (an inclusio with v. 8). “Rebuke” (cf. Pss. 76:6; 106:9; Isa. 50:2) portrays the Lord’s presence not as neutral but as designed to correct what has offended him.

22:17 The cascade of verbs (“sent . . . took . . . drew”) conveys the rapidity of the Lord’s action to reverse the threat of verses 5–6 and to extricate David from his peril. “Many waters” is a metaphor for the deep trouble threatening David’s life (cf. Pss. 32:6; 144:7). “He drew me out” employs the verb used in Exodus 2:10 for Moses’ being drawn out of the waters of the Nile.

22:18 David then describes his deliverance in plain language. “He rescued” (cf. v. 1) denotes effective relief from the threat posed to him by “my strong enemy.” This expression is singular and may refer to Saul, whereas the more general “those who hated me” includes other real enemies David has encountered. Alternatively, “many waters” (v. 17; cf. v. 5) and “my strong enemy” may refer to death itself, which deploys forces David is incapable of defeating. But they are no match for God.

22:19 “They” refers to David’s enemies who “confronted” him (cf. v. 6), so that disaster was imminent. But at that very time David experienced that “the Lord was my support,” a staff on which one may steady oneself, or the provider of all that is needed (cf. Isa. 3:1).

22:20 In contrast to “distress” (v. 7), which is pictured as confinement by constraints, “a broad place” denotes freedom of movement. In David’s case this was literally true when he was rescued from restrictive caves and wilderness hideouts. The concluding clause, “because he delighted in me,” moves from the fact of deliverance to the reason for it—a theme developed in the following sections.

22:21 The Lord has acted not arbitrarily in delivering David but in a way reflective of David’s own conduct. However, David’s claims of being righteous and of having clean hands have struck many as delusional. How could one who committed adultery and murder speak in this way? Attributing the psalm to earlier in David’s career may ease, but not remove, the problems posed by such language. The true solution lies in recognizing “righteousness” and related terms as covenant language, embodying a claim not of perfection but of genuine commitment to the Lord.¹ While “cleanness of . . . hands” is a sign of moral and spiritual innocence (Ps. 24:4), it could be achieved by washing (Ps. 26:6), that is, cleansing from the polluting effects of sin. Willingness to confess and reform distinguishes David from Saul. The Lord himself later will characterize David as one who walked in his commandments (1 Kings 3:14; 9:4; 11:33–34, 38; 14:8).

22:22–23 David presents himself as a loyal member of the covenant community who has observed the Lord’s covenant requirements (“the ways of the Lord”) and thus has “not wickedly departed from my God” (lit., “not become guilty from my God”). He has not repudiated God’s “rules” or “statutes,” which have constantly shaped his conduct.

22:24 “Blameless” is a claim not to moral perfection but to wholehearted allegiance to the Lord despite David’s moral lapses. “I kept myself” expresses awareness of an inner pull away from total commitment to the Lord, against which he has had to fight to avoid becoming guilty before him.

22:25 This verse virtually repeats verse 21. Because the Lord has acted to vindicate and deliver him, David humbly recognizes that his covenant status is divinely approved (Ps. 66:18–19).

22:26 A change of focus is clear at this point, as God is now addressed directly. Verses 26–27 are reminiscent of proverbial speech, which typically establishes the point that God deals with an individual in accordance with his conduct: “With the measure you use it will be measured back to you” (Luke 6:38). In verse 26 and the first line of verse 27, positive behavior on the part of an individual evokes similar treatment by God. The “merciful” individual displays the love (Hb. hesed; cf. 1 Sam. 2:9) that the covenant requires of an individual toward God and his fellows. To such a person, God himself displays covenant love. Equally, toward “the blameless” (cf. comment on 2 Sam. 22:24) the Lord acts perfectly in terms of his covenant pledge.

22:27 The pattern is continued in the first line of verse 27. “Purified” comes from the same root as “cleanness” (v. 25) and describes an individual whose conduct is not compromised. God matches this behavior in that he deals purely with him.

However, in the second line of the verse the pattern breaks down, as the individual is described as “crooked,” one whose conduct is distorted away from the norm (cf. Deut. 32:5). That cannot be attributed to God. Instead, the sense is that however much an individual turns and twists from divine standards, God is more than capable of blocking all of his or her expedients to evade divine judgment.

22:28 The divine response is now widened from the level of the individual to that of the community. The “humble” are those who have been brought low by difficult circumstances as they face the might of their enemies. However, they are favored by divine salvation (cf. comment on 22:3). The reverse is true of the “haughty,” who entertain an inflated idea of their own status—but the Lord deflates the airs they give themselves (cf. the reversals of Hannah’s prayer; 1 Sam. 2:4–8).

22:29 David identifies with a “humble people” (v. 28). God is his “lamp” (cf. Response section on 21:15–22) who has shone light on the path ahead, enabling him to move forward confidently, dispelling the gloom of “my darkness”—the adverse circumstances he has faced, and also his inner bleakness regarding his own prospects (1 Sam. 27:1; cf. Prov. 20:27).

22:30 Furthermore, divine assistance has enabled David to perform feats of valor, whether rushing against massed enemy ranks (perhaps a reference to 1 Samuel 30) or leaping over a wall—an idiom not for athletic prowess but for military success in capturing a fortified position. Perhaps it reflects the ease with which Jerusalem was taken (2 Sam. 5:6–7).

22:31 This transitional three-line verse generalizes from David’s personal experience of “my God” (v. 30) to more general reflections concerning “this God” (ʼel, “the mighty one”; also in vv. 32 and 33). (1) “His way is perfect.” “Perfect” is the same term as “blameless” (vv. 24, 26). God’s provision for his people is not deficient in any way (cf. Deut. 32:4). (2) “Proves true” (cf. Prov. 30:6) is an agricultural metaphor describing one that has been “refined” or “sifted” like grain and is now completely free of impurities. God’s word may be utterly relied on. (3) “Shield” and “take refuge” reflect the language of 2 Samuel 22:3, describing the protection the Lord extends to those who trust him.

22:32 Thrilled by the realization of all that God is, David interjects two rhetorical questions to affirm his triumphant faith. “Who is God [ʼel ], but the Lord?” proclaims the uniqueness of Yahweh as the one and only true God. “And who is a rock, except our God?” invites all Israel to celebrate the protection and security the only true “rock” (cf. comment on 22:3) provides.

22:33 “This God [ʼel ]” picks up from verse 31, but now the focus is specifically on his provision for David by way of protection and cleansing. “Refuge” or “mountain stronghold” is a similar term to that found in verse 3. For “blameless,” cf. comments on 22:24; 22:26.

22:34–36 The verbs in these verses have the Lord as their subject as David unreservedly attributes his military prowess to the Lord, not his own ability. Through his assistance he could move swiftly without losing his footing in difficult terrain—probably reflecting his situation when persecuted by Saul. He was continually given skill and strength to use weapons of war and was divinely shielded from danger. Although the translation of “your gentleness made me great” is somewhat uncertain, David is probably acknowledging the extent to which God’s sympathetic and understanding treatment of him has contributed to his being able to learn and succeed.

22:37 “You gave a wide place for my steps under me” (lit., “you enlarged my steps under me”) points to having room to maneuver and so to avoid capture (cf. v. 20). As a consequence, “My feet [lit., “ankles”] did not slip.” David has been able to step out with confidence and to keep upright despite his difficulties.

22:38–43 David recounts the successes he has enjoyed over his enemies whom he has been able to vanquish through the strength God gave him. “Those who rise against me” (v. 40) may indicate conquered peoples who rebelled against him but were forced to submit. God “made my enemies turn their backs to me” (lit., “my enemies you have set for me back of the neck”; v. 41) describe them as either turning in flight, so that all David saw was their backs, or as fallen on the ground before him. In the second line of verse 42 no verb is expressed, and it would perhaps be more appropriate to repeat the initial verb: “they [looked] to the Lord.” Here David’s adversaries appear to be Israelites who called on God, but to no avail. “He did not answer them” reflects the lack of response to Saul’s desperate attempts to communicate (1 Sam. 28:6). From whatever quarter David’s foes have come, he has been able to pulverize them.

22:44–46 Although David’s international status forms the background to these verses, the Masoretic Text’s “with my people” is to be followed rather than the “with the peoples” of the Septuagint. The Lord has made clear his verdict on David’s kingship by placing him as king of the whole nation and by allowing no rebellion against him to succeed. In this way, the Lord has maintained David’s power and influence among surrounding peoples so that foreigners with whom he had no previous contact have become his subjects (2 Samuel 8). “Cringing” (22:45) suggests forced, perhaps even feigned, subservience. Sometimes there was no need to engage in warfare. “As soon as they heard of me, they obeyed me” may refer to an incident such as that recorded in 8:9–12. “Foreigners lost heart [lit., “faded” or “wilted”]” (22:46) uses an analogy with shriveled plants to describe how their morale was sapped and they abandoned their fortifications to submit to David.

22:47 In the concluding section of the poem, David returns to his initial theme of praising the Lord. “The Lord lives” strongly affirms David’s conviction that the Lord is real and active, unlike idle gods. This belief is grounded in his repeated personal experience of the Lord as “my rock” (vv. 3, 32), the one who has furnished David with protection and stability. David therefore declares God as worthy of all praise while inviting others to adore him also.

22:48–49 In these verses, David sets out five features of God’s involvement in his life for which he will always thank him. First of all, David uses three hymnic participles to describe the essential character of God (Hb. ʼel, as in vv. 31–33). (1) “Who gave me vengeance [lit., “vengeances,” acts of retribution]” refers to the prerogative of the divine King to requite conduct contrary to his will (Deut. 32:35; Ps. 94:1). Opposition to David is in defiance of God’s appointment, and he shows his displeasure at such hostility by permitting David victory in war and by rescuing him from those who have sought to harm him (e.g., 1 Sam. 25:39; 2 Sam. 4:8). (2) In “brought down peoples under me,” the plural term “peoples” indicates that the subjugation of foreign nations is in view (cf. 8:14). (3) “Brought me out from my enemies” uses a term associated with the deliverance of the exodus (e.g., Deut. 26:8; 1 Sam. 12:8). Perhaps in David’s own case, this term refers particularly to extrication from entanglement with the Philistines (1 Sam. 21:10–15; 29:1–11).

Then, in the last two lines of 2 Samuel 22:49, David switches to using finite verbs to address God. “You exalted me” uses the same verb as in verse 47, but here it refers to what is extended to David by God, who has made him dominant over his foes, particularly “those who rose against me” (cf. v. 40), that is, those who rebelled against him (cf. Ps. 2:1–3). “You delivered me from men of violence” employs the expression “man of violences” (Ps. 140:1, 4), which is probably a collective term for those who have committed repeated acts of violence (cf. 2 Sam. 22:3), though not without a passing reference to Saul.

22:50 All of these factors combine to motivate David’s grand declaration of praise. “The nations” focuses particularly on heathen nations who do not acknowledge the Lord, among whom David is ready to “sing praises to your name,” extolling all that God has revealed himself to be (cf. 7:9). This verse (along with Deut. 32:43; Ps. 117:1; and Isa. 11:10) is quoted in Romans 15:9–12 as proof that the salvation of God is intended for Gentiles also. This messianic understanding of the psalm provides significant interpretive insight (cf. Response section on 2 Sam. 22:1–51).

22:51 The psalm closes on a triumphant note, with a formal conclusion expressed using the third person both for God and for David. “Great salvation he brings to his king” (lit., “He makes great the salvations of his king”) uses the plural “salvations” to describe not so much the number of his victories over many enemies but the completeness of what has been granted to him.

In this, the Lord “shows steadfast love [Hb. hesed; cf. 9:1]” by remaining true to the commitment he has given “to his anointed,” a term describing the office of covenant king. This constitutes a final link to Hannah’s prayer, in which “his king” and “his anointed” were also used (1 Sam. 2:10), but here the term has a more specific reference. “His anointed” applies “to David and his offspring forever,” and the sweep of David’s thought stretches beyond his own reign to maintenance of the dynastic promise made to him (2 Samuel 7). In saying this, David reveals his awareness of the messianic expectation associated with the final realization of that promise.