2 Samuel 23:1-7

The righteous Ruler.

David, in his last days, like Jacob and Moses, received the spirit of prophecy, and was thus enabled to predict the coming of the perfect King, sprung from himself; the blessings of his reign, and his triumph over his enemies. These "last words" of his are, indeed, regarded by some as primarily a description of what a ruler of men should be, and as only secondarily, if at all, relating to the Christ. Our Authorized Version favours this interpretation by introducing in 2 Samuel 23:3 the words, "must be." But the obvious truth that rulers ought to be just would hardly have been prefaced by so solemn an introduction, asserting in such varied words and phrases that the declaration was owing to the special inspiration of God. Nor would the reference to the "everlasting covenant" be so appropriate.

I. THE HUMAN SPEAKER . The terms used indicate:

1 . His origin. "David the son of Jesse." The royal son was not ashamed of his father.

2 . His exaltation. "Raised up on high".

3 . His Divine appointment as king. "The anointed of the God of Jacob."

4 . His gifts and works as a sacred poet. "The sweet psalmist of Israel" (Hebrew, "pleasant in the psalms of Israel") "As David, on the one hand, had firmly established the kingdom of God in an earthly and political respect as the anointed of Jehovah, i.e. as king; so had he, on the other, as the composer of Israel's songs of praise, promoted the spiritual edification of that kingdom" (Keil and Delitzsch).

II. THE DIVINE SPEAKER . This is intimated by the word used twice in 2 Samuel 23:1 and translated "said." It is the word commonly used of the utterances of God by his prophets, and, without any addition, indicates that the saying is a Divine oracle. Further, that what is said here is from God is distinctly declared by the assertion, "The Spirit of the Lord spake by me, and his Word was in my tongue; the God of Israel said, the Rock of Israel spake to me" ( 2 Samuel 23:2 , 2 Samuel 23:3 ). Such a preamble prepares us for an utterance of great weight and importance, and is adapted to excite the utmost confidence in it as one of "the true sayings of God" ( Revelation 19:9 ).

III. THE WORDS SPOKEN . David was himself a divinely appointed king over God's nation. He had ruled on the whole justly, and had, with his people, enjoyed much of the benefit which righteous rule secures. He was, however, conscious of not having realized his ideal, partly through his own weakness and sinfulness, partly through the opposition he had encountered and the impracticableness of the materials which he had had to mould. But before he leaves the world he has a Divine assurance that One should arise out of his own house, who should be, as a Ruler, all, and more than all, that he had himself aimed to be—should diffuse amongst his subjects the greatest blessings, and thoroughly master and destroy all that should oppose his designs. Note:

1 . His descent. The reference to the "everlasting covenant" in 2 Samuel 23:5 , compared with the covenant itself in the promise of God through Nathan ( 2 Samuel 7:16 ), sufficiently indicates that David discerned that the King of whom he was prophesying would spring from himself. He was to be "of the seed of David according to the flesh" ( Romans 1:3 ).

2 . His character. "Just, ruling in the fear of God."

(a) He is personally just. Hence he is called "that Just One" ( Acts 22:14 ); "the Holy One and the Just" ( Acts 3:14 ). He was like other men in all but this, that he was "without sin" ( Hebrews 4:15 ). He "knew no sin" ( 2 Corinthians 5:21 ). He "did no sin" ( 1 Peter 2:22 ). In his addresses to God there is no confession of sin or prayer for pardon. Before men he could boldly say, "Which of you convicteth me of sin?' ( John 8:46 , Revised Version). His exaltation is attributed to his love of righteousness and hatred of iniquity ( Hebrews 1:9 ).

(b) Justice distinguishes the salvation he effects. For this King is also Saviour ( Zechariah 9:9 ). David felt that in some way his own salvation depended on him ( 2 Samuel 23:5 ). In the light of the New Testament the truth becomes clear. Jesus the Son of David, the Divine King, works salvation. Now, in doing this, he displays the highest regard for righteousness. He does not deliver in violation of justice; does not take the part of the sinner against God as righteous Ruler. By his death he makes propitiation for sin, that God "might be just" while "the Justifier of him which believeth in Jesus" ( Romans 3:25 , Romans 3:26 ). Moreover, he saves from sin to righteousness ( Romans 8:4 ), so that all who are his become just.

(c) His laws are just. The very lairs of some kingdoms are tainted with injustice. They are oppressive or partial, favouring one class of the people at the cost of others, etc. Not so with the laws of the Christ. They prescribe all that is right, and only what is right, both towards God and towards men. Were they obeyed, all injustice and wrong doing would cease, and all the evil dispositions from which they proceed.

(d) His rule is just. Good laws are sometimes ineffective through bad administration of them. Commonly the enforcement of them requires money; and those who have little of it must submit to injustice for want of the means to set the machinery of the law in motion. Sometimes the magistrates are corrupt, and decide in favour of those who bribe them, or too indolent and indifferent to examine sufficiently into the merits of the cases brought before them. Practical injustice also springs from the ignorance or weakness of rulers. But this Ruler will see that full justice is done to all under his sway. He knows exactly the character of each and all; he is powerful to execute judgment. Mighty oppressors find him stronger than they. Secret plotters against the just discover that nothing is hidden from him. With him sophistry has no weight, rank and wealth no influence. "He shall reward every man according to his works" ( Matthew 16:27 ).

(e) His whole power and influence are promotive of righteousness, and ensure its ultimate prevalence.

3 . The blessings of his reign." [He (or, 'it') shall be] as the light of the morning when the sun riseth, a morning without clouds; [when] the tender grass [springeth] out of the earth, through clear shining after rain" ( 2 Samuel 23:4 , Revised Version). Under the reign of this Ruler shall be:

4 . The fate of the wicked under his rule . ( 2 Samuel 23:6 , 2 Samuel 23:7 .) The reign of One so just and powerful ensures the destruction of the wicked as well as the salvation of the righteous. He comes, indeed, to subdue the wicked by truth and love, and render them righteous. But many remain obdurate, refuse submission to him, perhaps oppose him actively; these he destroys. Note:

IV. THE COMFORT WHICH THE PROPHECY GAVE TO DAVID HIMSELF . ( Hebrews 6:5 .) The words are obscure, and variously interpreted. Most modern scholars translate substantially as in the margin of the Revised Version, "For is not my house so with God? for he … for all my salvation and all my desire, will he not make it to grow?" So taken, the words are altogether words of assured confidence and hope. But taken as in the Authorized Version, and substantially in the text of the Revised Version, shadows mingle with the brightness. The glorious vision of the future reminds David of the contrast presented by the past and present. His own reign has not corresponded, or only in a small measure, with the picture he has drawn. Yet he finds consolation in the "everlasting covenant, ordered in all things, and sure." He doubts not that the promise given him through Nathan ( Hebrews 7:1-28 .) will be fulfilled; and in its fulfilment he recognizes the fulfilment of his own ardent "desire," and the accomplishment of his "salvation."

So let us, amid all the blighted hopes, the fears and troubles of the present, stay ourselves on God, and admit to our hearts the comfort which springs from his covenant in Christ, and the conviction that it cannot but be faithfully and fully performed.—G.W.