2 SAMUEL xxiii. 1-7. (_See Revised Version and margin._)
Of these "the last words of David," we need not understand that they were the last words he ever spoke, but his last song or psalm, his latest vision, and therefore the subject that was most in his mind in the last period of his life. The Psalm recorded in the preceding chapter was an earlier song, and its main drift was of the past. Of this latest Psalm the main drift is of the future. The colours of this vision are brighter than those of any other. Aged though the seer was, there is a glory in this his latest vision unsurpassed in any that went before. The setting sun spreads a lustre around as he sinks under the horizon unequalled by any he diffused even when he rode in the height of the heavens.
The song falls into four parts. First, there is an elaborate introduction, descriptive of the singer and the inspiration which gave birth to his song; secondly, the main subject of the prophecy, a Ruler among men, of wonderful brightness and glory; thirdly, a reference to the Psalmist's own house and the covenant God had made with him; and finally, in the way of contrast to the preceding, a prediction of the doom of the ungodly.
I. 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.
"David, the son of Jesse, saith, And the man who was raised on high saith, The anointed of the God of Jacob, And the sweet psalmist of Israel: The Spirit of the Lord spake by me, And His word was upon my tongue; The God of Israel said, The Rock of Israel spake to me" (R.V.).
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.
"Balaam, the son of Beor, saith, And the man whose eye was closed saith; He saith which heareth the words of God, And knoweth the knowledge of the Most High; Which seeth the vision of the Almighty, Falling down, and having his eyes open" (Num. xxiv. 15, 16, R.V.).
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 Prov. xxx. 1. Both Balaam and David begin by giving their own name and that of their father, thereby indicating their native insignificance, and disclaiming any right to speak on subjects so lofty through any wisdom or insight of their own. Immediately after, they claim to speak the words of God. All the grounds on which David should be listened to fall under this head. Was he not "raised up on high"? Was he not the anointed of the God of Jacob? Was he not the sweet Psalmist of Israel? Having been raised up on high, David had established the kingdom of Israel on a firm and lasting basis, he had destroyed all its enemies, and he had established a comely order and prosperity throughout all its borders; as the sweet singer of Israel, or, as it has been otherwise rendered, "the lovely one in Israel's songs of praise"--that is, the man who had been specially gifted to compose songs of praise in honour of Israel's God--it was fitting that he should be made the organ of this very remarkable and glorious communication. It is interesting to observe how David must have been attracted by Balaam's vision. The dark wall of the Moabite mountains was a familiar object to him, and must often have recalled the strange but unworthy prophet who spoke of the Star that was to shine so gloriously, and the Sceptre that was to have such a wonderful rule. Often during his life we may believe that David devoutly desired to know something more of that mysterious Star and Sceptre; and now that desire is fulfilled; the Star is as the light of the morning star; the Sceptre is that of a blessed ruler, "one that ruleth over men righteously, that ruleth in the fear of God."