2 Samuel 23:1-5 Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high… The song falls into four parts. 1. In the introduction, we cannot but be struck with the formality and solemnity of the affirmation respecting the singer and the inspiration under which he sang. The first four clauses represent David as the speaker; the second four represent God's Spirit as inspiring his words. The introduction to Balaam's prophecies is the only passage where we find a similar structure, nor is this the only point of resemblance between the two songs. In both prophecies, the word translated "saith" is peculiar. While occurring between two and three hundred times in the formula, "Thus saith the Lord:" it is used by a human speaker only in these two places and in Proverbs 30:1. The second part of the introduction stamps the prophecy with a fourfold mark of inspiration. 1. "The Spirit of the Lord spake by me." 2. "His word was in my tongue." 3. "The God of Israel said." 4. "The Rock of Israel spake to me."So remarkable an introduction must be followed by no ordinary prophecy. 2. We come, then, to the great subject of the prophecy — a Ruler over men. It is a vision of a remarkable Ruler, not a Ruler over the kingdom of Israel merely, but a Ruler "over men." The Ruler seen is One whose government knows no earthly limits, but prevails wherever there are men. It is worthy of very special remark that the first characteristic of this Ruler is "righteousness." There is no grander or more majestic word in the language of men. Not even love or mercy can be preferred to righteousness. And this is no casual expression, happening in David's vision, for it is common to the whole class of prophecies .that predict the Messiah. It is the grand characteristic of Christ's salvation in theory that it is through righteousness; it is not less its effect in practice to promote righteousness. To any who would dream, under colour of free grace, of breaking down the law of righteousness, the words of "the Holy One and the Just" stand out as an eternal rebuke, "Think not that I am come to destroy the law and the prophets; I am not come to destroy, but to fulfil." And as Christ's work was founded on righteousness, so it was constantly done "in the fear of God" — with the highest possible regard for His will, and reverence for His law. Having shown the character of the Ruler, the vision next pictures the effects of His rule. No imagery could be more delightful, or more fitly applied to Christ. The image of the morning sun presents Christ in His gladdening influences, bringing pardon to the guilty, health to the diseased, hope to the despairing. The chief idea under the other emblem, the grass shining clearly after rain, is that of renewed beauty and growth. The heavy rain batters the grass, as heavy trials batter the soul; but when the morning shines out clearly, the grass recovers, it sparkles with a fresher lustre, and grows with intenser activity. So when Christ shines on the heart after trial, a new beauty and a new growth and prosperity come to it. 3. Next comes David's allusion to his own house. In our translation, and in the text of the Revised Version, this comes in to indicate a sad contrast between the bright vision just described and the Psalmist's own family. The key to the passage will be found, if we mistake not, in the expression "my house." We are liable to think of this as the domestic circle, whereas it ought to be thought of as the reigning dynasty. What is denoted by the house of Hapsburg, the house of Hanover, the house of Savoy, is quite different from the personal family of any of the kings. So when David speaks of his house, he means his dynasty. In this sense his "house" had been made the subject of the most gracious promise. But take the marginal reading — "Is not my house so with God?" Is not my dynasty embraced in the scope of this promise? Hath He not made with me an everlasting covenant, ordered in all things and sure? And will He not make this promise, which is all my salvation and all my desire, to grow, to fructify? It is infinitely more natural to represent David on this joyous occasion congratulating himself on the promise of long continuance and prosperity made to his dynasty, than dwelling on the unhappy condition of the members of his family circle. And the facts of the future correspond to this explanation. Was not the government of David's house or dynasty in the main righteous, at least for many a reign, conducted in the fear of God, and followed by great prosperity and blessing? David himself, Solomon, Asa, Jehoshaphat, Hezekiah, Josiah — what other nation had ever so many Christlike kings? 4. The last part of the prophecy, in the way of contrast to the leading vision, is a prediction of the doom of the ungodly. While some would fain think of Christ's sceptre as one of mercy only, the uniform representation of the Bible is different. In this, as in most predictions of Christ's kingly office, there is an instructive combination of mercy and judgment. Nor could it be otherwise. The union of mercy and judgment is the inevitable result of the righteousness which is the foundation of His government. Sin is the abominable thing which He hates. To separate men from sin is the grand purpose of His government. Oh, let us not be satisfied with admiring beautiful images of Christi Let us not deem it enough to think with pleasure of Him as the light of the morning, a morning without clouds, brightening the earth, and making it sparkle with the lustre of the sunshine on the grass after rain! (W. G. Blaikie, D. D.) Parallel Verses KJV: Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, |
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