2 Samuel 22:5

5 For breakers of death had compassed me,

Streams of wickedness terrified me.

6 Cords of hell had girt me about,

Snares of death overtook me.

7 In my distress I called Jehovah,

And to my God I called;

And He heard my voice out of His temple,

And my crying came into His ears.

David had often been in danger of death, most frequently at the time when he was pursued by Saul, but also in Absalom's conspiracy, and even in several wars (cf. Sa2 21:16). All these dangers, out of which the Lord delivered him, and not merely those which originated with Saul, are included in Sa2 22:5, Sa2 22:6. The figure "breakers or waves of death" is analogous to that of the "streams of Belial." His distress is represented in both of them under the image of violent floods of water. In the psalm we find מות חבלי, "snares of death," as in Psa 116:3, death being regarded as a hunger with a net and snare (cf. Psa 91:3): this does not answer to well to the parallel נחלי, and therefore is not so good, since שׁאול חבלי follows immediately. בליּעל (Belial), uselessness in a moral sense, or worthlessness. The meaning "mischief," or injury in a physical sense, which many expositors give to the word in this passage on account of the parallel "death," cannot be grammatically sustained. Belial was afterwards adopted as a name for the devil (Co2 6:15). Streams of wickedness are calamities that proceed from wickedness, or originate with worthless men. קדּם, to come to meet with a hostile intention, i.e., to fall upon (vid., Job 30:27). היכל, the temple out of which Jehovah heard him, was the heavenly abode of God, as in Psa 11:4; for, according to Sa2 22:8., God came down from heaven to help him.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

As David (who was the figure of Christ) was by God’s power delivered from all dangers: so Christ and his Church shall overcome most grievous dangers, tyranny and death.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 5. When the waves of death compassed me] Though in a primary sense many of these things belong to David, yet generally and fully they belong to the Messiah alone.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) The waves of death.—In Psalms 18, “the sorrows of death,” in the Authorised Version, but literally, the bands of death. The word is entirely different, and the variation can hardly have been accidental. The form here accords better with the parallelism of the next clause.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. waves] Psa_18:4 reads cords as in 2Sa_22:6; E. V sorrows.

ungodly men] Heb. Belial. See note on 1Sa_1:16. The parallelism points to the meaning destruction, physical mischief, instead of the ordinary meaning wickedness, moral mischief.

5–7. The Psalmist’s perils. His cry for help

5, 6. For breakers of death had compassed me,

torrents of destruction were affrighting me,

cords of Sheol had surrounded me,

snares of death had encountered me.

The perils to which he had been exposed are described as waves and floods which threatened to engulf him: Sheol and death are represented as laying wait for his life like hunters with nets and snares.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth. See Gill on Psa 18:7.

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2 Samuel 22:9

sa2 22:9

sa2 22:9

sa2 22:9There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. See Gill on Psa 18:8.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5. Breakers of death — Death stared him in the face, like an angry sea whose billows rolled around and broke close upon him.

Torrents of wickedness — He compares his wicked foes to those mountain torrents that, after a rain, rush like an avalanche down through the rocky gorges, and sweep away every thing before them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 5-7.

For the breakers of death surrounded me; Torrents of wickedness Hebrew, "of Belial" terrified me; Cords of Sheol surrounded me; Snares of death came suddenly upon me. In my distress I cried unto Jehovah, And to my God I cried. And he heard my voice out of his palace, And my cry was in his ears.

Instead of breakers waves dashing violently on rocks (Psa_18:4) has "cords of death;" translated "sorrow" in the Authorized Version. But "cords of death" mean the fatal snares of the hunter, and are not in keeping with "torrents of wickedness." "Belial," literally, "worthlessness," is by many supposed, from the context to mean herd "destruction," that is, physical instead of moral wickedness. So in Nah_1:11 "a counsellor of Belial" means a ruinous, destructive counsellor. Sheol is the world of the departed, and is equivalent to "death." Cried is the same verb twice used. In Psa_18:6 it is altered, in the former part of the verse unto "I called a change probably suggested by the more fastidious taste of a later age. For temple we should translate palace, or heavenly temple. It is not the temple in Jerusalem, which was not yet built, but God"s heavenly dwelling, that is meant. Instead of the terse ellipse, "And my cry in his ears," the full but heavy phrase, "My cry before him came into his ears," is substituted in Psa_18:6.

Vers. 5-19.

God"s answer to the cry of distress.

The facts are:

1. David represents death, the grave, and ungodly men, under variousfigures, as causing him deep distress.

2. He states that, on crying unto God out of the greatness of his distress,his voice entered even into his ears.

3. He thus indicates, in strong figurative language, the tokens of God"sattention to his cry.

(1) Some manifest signs of his displeasure against his foes (vers. 8, 9).

(2) A speedy and yet mysterious condescension to the need of his servant (vers. 10, 11).

(3) The blending of concealed purpose with distinct manifestations of the reality of his interposition (vers. 12-14).

(4) The pressure of his agencies on David"s enemies (ver. 15).

(5) The thorough rending of all barriers by his mighty power so as to effect deliverance for his servant (vers. 16-19). David represents his condition as one of isolated anguish he is cut off from God and man, standing in a position of peril and suffering, from which there is no chance of escape. Doubtless there were several occasions in his checkered life when this was true; but he describes them in the terms more strictly appropriate to the time when, being pursued by Saul and his emissaries, he took refuge in mountains. Like one standing on a slight elevation when the floods are gathering around, he sees only, on every side, death as waves eager to sweep him away. The ungodly men with Saul rush on as a torrent from which there is no escape. The sorrows arising from the thought of all his youthful and patriotic aspirations being soon buried in a premature grave, and a once promising life being cut off as a worthless thing, gather irresistibly around his soul. Whichever way he turns, to the cliffs or the plain, to the ravine or the cave, he sees that death is there spreading out snares to catch him. Neither God nor man is nigh to rescue. Life"s great and holy purposes are being crushed and blighted forever. No one cares for his soul. It was then, when destruction was inevitable, that, as a last desperate resort, he poured out his anguish before God and cried for help. The help came, and the fact and form of the interposition are the theme of his song. Here we notice

I PROVIDENCE PERMITS MEN TO COME INTO GREAT EXTREMITIES. David"s life was especially providential. He was from his youth the child of Providence, and yet, for no other traceable reason than his patriotism and his goodness, he was persecuted by Saul, a jealous, suspicious king, even to the degree that life was despaired of. All the forces of society and of nature seemed to go against him, and meanwhile the God of his youth and early manhood was silent and apparently far away. Our only interpretation of the facts is that God allows his servants sometimes to be brought very low. He does not give them the immunity from pain and peril which their relative goodness and fidelity would seem to warrant. Yet this is not the result of mere arbitrariness or neglect. It is part of an educational purpose, and inseparable from a government of men free in their deeds of wrong. The latent qualities of the righteous and their powers for future use can often be best developed by means of adverse events which throw them more absolutely on God than under smooth and easy conditions they ever could be. We need not be surprised if we fall into manifold trials. (1Pe_4:12)

II THE EXTREMITIES OF LIFE DEVELOP THE FULL STRENGTH OF PRAYER. David had been accustomed, like all pious men, to pray, but now he cried unto God. There was a reserve store of prayer in him which now became developed. He realized as never before his need of God, his helplessness, apart from pure Divine interposition and aid, to accomplish the purpose for which he had been selected by Samuel. There was more faith in him than he had been aware of, and now it was brought into exercise. This was the first gain in the educational process. In the spiritual life, as in the physical and mental, our capacities become atrophied if not well used, and circumstances that draw them forth in unusual degree enrich us with a permanent legacy of increased power. There is a natural tendency to inertia, which the stress of our environment urges us to overcome. How great is the power placed in our hands by the privilege of prayer, who can tell? There are indications of its greatness in particular instances recorded in the Bible and known in modern life. It availeth much. It is the human agency by which the exercise of the Almighty Power has conditioned its own exercise. How seldom do we cry unto God as though we really wanted him and his aid!

III THE INTERPOSITION OF GOD ON BEHALF OF HIS PEOPLE IS A REALITY IN LIFE. David contrasts in thought his position and that of his enemies. He was apparently left alone by God and man; they were prosperous, numerous, strong, and eager as rolling waves. Death was before and behind him, so that he could not move; they were free to act, and no one to put them in peril. But a change came; the cry of distress had entered into the very ear of God, and, as though there were a sudden change in the Divine relationship to human forces, rescue came. To David the interposition was as real as the previous peril and agony. It was not mere faint heartedness in Saul, not accidental diversion of his thoughts, not a simple refusal of his men to go further in pursuit of the victim of his malice; it was God who had somehow so acted on men and things as to bring about deliverance. The strong figures used by David in vers. 8-12 express the conviction that God had come to his help, not simply by the action of normal laws, but by the invisible contact of the eternal energy with those laws, wondrously subordinating them to a special design. The true believer still sees God in his great deliverances. The answer to prayer is a great reality. God can and does get at his suffering children. Men see not the invisible hand, but those who cry to God recognize it. The profoundest matters of life are objects of faith, and in faith, as in intention, there is a transcendent knowledge passing all demonstration and all communication.

IV A REVIEW OF DIVINE INTERPOSITIONS BRINGS OUT TO THE EYE OF FAITH THEIR STRONG CHARACTERISTICS. David here reflects on the deliverances wrought for him in answer to earnest prayer, and their characteristics appear to him to be best represented by the bold and vigorous language in vers. 8-16. Among these we may notice:

1. A twofold revelation to himself, as the God of power actually stooping to his help, and holding in his hand the most terrible and most subtle forces of nature; and to his enemies, as the great God causing his voice so to be heard in the course of things as to reveal his wrath and impress men with a sense of his greatness and majesty.

2. An assurance blended with uncertainty. The coming down and the Divine brightness brought assurance unmistakable; but the darkness and mystery of his movements indicated that his methods of working out a saving purpose were beyond human penetration.

3. Use of appropriate agencies for frustrating wicked purposes. The Divine "arrows" were so directed by unerring wisdom as to scatter those who hitherto were bent on pursuit.

4. Thoroughness in clearing away all natural obstacles to the perfecting of the deliverance. So thorough was the reserve to be that the swollen torrents and deep places were to be entirely made bare of water in order to render escape complete. We may look at our deliverances as from enemies human or fiendish, and we shall find that God does make himself known as our Friend, and causes our foes to feel his displeasure. We know that he helps, but we know not all his ways. He brings influences to bear on our foes, so that they are weakened, and what he does he does perfectly, clearing away whatever may hinder our safety. The same general truths will hold good if we look at our many deliverances from spiritual peril. He sets himself against evil, and comes to our sorrowing soul. He lets us know enough for our cheer, but does not throw full light on all his methods. He brings the mighty influences of his Word and Spirit to destroy the power of sin, and by the tremendous work of Christ clears away every obstacle to our full salvation.

GENERAL LESSONS.

1. When we come into great troubles let us take comfort that in this matterwe are sharing in an experience which, in the case of some of the best of men, has developed a more earnest spirit of prayer.

2. The records of God"s dealings with his saints shows that there is nodistress too deep for him to reach and remedy.

3. There is no place on earth but that the voice of prayer is free to enterinto God"s holy temple and even to his ear.

4. Although for a season during the prosperity of those who persecute thepious it may seem as though they were exempt from displeasure, yet God is angry with them, and will in some significant way cause them to know it.

5. However desperate our case, we may rest assured that God is inpossession of all the means of gaining access to our need, and of scattering whatever evils threaten us with ruin.

6. There are no powers, however deep seated and established, but that, ifwe trust in God, he will clear them out of the way, so that we may find a position of safety, and consequent elevation to honour and blessedness.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

David's song to Yahweh continues. He uses parallelism to emphasize what he is saying. (See: Parallelism)

For the waves of death surrounded me, the rushing waters of destruction overwhelmed me

David compares the wicked men who wanted to kill him to flood waters that are about to drown him. These sentences have similar meanings and are used for emphasis. (See: Metaphor and Parallelism)

the rushing waters of destruction

This is a picture of fast-flowing flood waters that destroy everything in their path.

The cords of Sheol surrounded me; the snares of death trapped me

David speaks about death and Sheol as if they are people who are trying to trap him as a hunter traps an animal. These phrases have similar meanings and are used for emphasis. (See: Personification and Parallelism)

translationWords

die

water

Hades

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Surrounded me. Surrounded me.

Death's destruction. As [Yonoson] translates, "Like a woman sitting on the birthing chair," that is the name of the stone seat where women give birth.

The deluge. Soldiers pouring forth like a stream.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.