Scripture Reading: 2 Samuel 23:1–7

Okay, you can turn in your Bibles to 2 Samuel chapter 23. 2 Samuel chapter 23. Essentially what we have in 2 Samuel 23 are the last words of David and then a list of David's mighty men. Because I didn't want to just tack on David's mighty men tonight, we're going to look at David's mighty men next week, God willing. So we'll take up the last words of David, specifically chapter 23, verses 1 to 7.

I'll read the passage now. Now these are the last words of David. Thus says David, the son of Jesse. Thus says the man raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel.

The Spirit of the Lord spoke by me, and his word was on my tongue. The God of Israel said, the rock of Israel spoke to me. He who rules over men must be just, ruling in the fear of God. and he shall be like the light of the morning when the sun rises, a morning without clouds, like the tender grass springing out of the earth, by clear shining after rain. Although my house is not so with God, yet he has made with me an everlasting covenant, ordered in all things and secure, for this is all my salvation and all my desire.

Will he not make it increase? But the sons of rebellion shall be as thorns thrust away, because they cannot be taken with hands. But the man who touches them must be armed with iron and the shaft of a spear, and they shall be utterly burned with fire in their place. Amen.

Introduction

So in the specific context, chapters 21 to 24 are a final assessment of David's reign, and they are generally positive. It sets the stage for chapters 1 and 2 in 1 Kings when Solomon ascends the throne. And David here speaks his last words, not the last things he ever said, because he charges Solomon in 1 Kings 2, 1 to 9, but his last official words, his last words on record. As Davis says, David's last words might be compared to the blessing of Isaac in Genesis 27, Jacob in Genesis 49, and Moses in Deuteronomy 33 before their deaths.

But this text doesn't exactly fit that mold. It is not a blessing on persons, but a prophecy about the kingdom. This passage with chapter 22 stands at the center of 2 Samuel 21-24. The psalm of chapter 22 looks back upon how Yahweh established the kingdom.

The prophecy of chapter 23 verses 1-7 looks forward to how Yahweh will consummate the kingdom. And so essentially what we have is perspective from the part of David concerning the future of the kingdom under the Lord Jesus Christ. And I hope that we can demonstrate that tonight. So as we look at the last words of David, we want to consider six things.

First, the speaker of the words, verse 1a. Secondly, the subject of the words, verse 1b. Thirdly, the source of the words in verse 2. Fourth, the description of the king in verses 3 and 4.

The covenant that pledges the king in verse 5. And then the exclusivity of the kingdom in verses 6 and 7. So he speaks about the king, and in that as well we learn something concerning the kingdom that will be administered are administrated by the Lord Jesus Christ.

The Speaker of the Words

But note in the first place, the speaker of the words, verse 1. Now these are the last words of David. Again, not the last thing he ever said, but the last recorded or the last official words of David. Now, note secondly the subject of the words.

I'm going to ask you to think with me here a little bit, not that I don't ever want you to not think, but there is a difference of interpretation concerning who the focus is on in the remaining verses. Notice, it says, thus says David, the son of Jesse, thus says the man raised up on high, the anointed of the God of Jacob and the sweet psalmist of Israel. Now there is an interpretation, reflective of what we read here, that it is in fact concerned with David. David is the son of Jesse.

That stresses his humble beginnings. Remember, Jesse himself was alarmed that David would be called for, or be called for to Samuel in terms of the possibility of kingship. Notice that he's described as the man raised up on high. David was certainly exalted.

He came from those humble beginnings as a son of Jesse, and he's exalted on high. He's lifted up. He is raised up by God for service as the king over Israel. Notice it goes on to describe him as the anointed of the God of Jacob.

Now, the anointed there, the English word translates the Hebrew word Messiah. The Greek equivalent is Christ. So Messiah, Christ, anointed, those are all synonymous terms. And David was an anointed of the God of Jacob in the Old Covenant.

He was God's Christ or Messiah in that Old Covenant setting when he reigned. Later on, even Cyrus, king of Persia, is called a Christ. He's called an anointed one because God raises him up to bring to naught the nation or the kingdom of Babylon. And then notice, David is described under this interpretation as the sweet psalmist of Israel.

Certainly, David composed the majority of the Psalms, and he was a man known for that particular skill or that particular art. His claim to fame when we first meet him is that he plays music to calm Saul when Saul's in one of those frenzies that he goes through from time to time. So the Davidic interpretation indicates that everything from thence on describes, at least to some degree, David's reign over Israel and that it does in fact typify the Lord Jesus Christ. But there's another interpretation that reads this way.

Notice in verse 1, thus says David the son of Jesse, thus says the man raised up concerning the anointed of the God of Jacob and the sweet psalmist of Israel. Now the preposition on high as it's read here in the New King James is reflective of what's called the Masoretic text. Now, some have reflected upon the fact that the Masoretic Text oftentimes, or at least sometimes, tried to diminish or smooth out or correct some specifically Christological readings. The Masoretic Text was worked on about the 7th century to the 10th century AD, so long after the time when Jesus came and the New Testament was written and all that sort of thing was happening.

I think we're on here. OK. So the Masoretes, some claim, when there was a particularly messianic reading and it pointed to Jesus, they may have not always translated it in keeping with that Jesus interpretation. Now, that's not to say we get rid of the Masoretic text, but certainly it's necessary to compare passages.

The Greek translation of the Old Testament translates a Hebrew word a bit differently. Notice, thus says the man raised up, concerning. And when we translate it concerning, then it's Jesus who is the anointed of the God of Jacob. It's Jesus who's the sweet psalmist of Israel.

Literally, also translated as the favorite of the songs of Israel. And I suspect and I believe that what we have here is not David describing or reflecting upon his kingdom and upon his rule, but he is looking forward to his greater son that will rule with the authority of God Most High. And I think that the context evidences this in many ways. So the translation issue, the Greek Septuagint translates it or has it as concerning the anointed of the God of Jacob and the sweet psalmist of Israel.

I think the context indicates that David is speaking about someone other than himself. He is speaking about the anointed of the God of Jacob to come. Not Him, not Him in particular, but His greater Son, the one promised in that Davidic covenant in 2 Samuel 7. Remember, God had promised to David that from His seed, He would raise up one who would sit upon the throne and He would rule and reign forever.

Well, the fact is that Messiah, Christ, the Lord Jesus, is already in the context. Notice at the end of chapter 22. He speaks of Yahweh and he says he is the tower of salvation to his king and shows mercy to his anointed, to his Christ, to David and his descendants forevermore. So David's already thinking about descendants forevermore.

As well, note the description of this covenantal king in verses 3 and 4. Notice specifically in verse 3, he who rules over men. It's not simply an Israelite king. It's not simply a Judean king, but rather it's a comprehensive king, or a king rather with a comprehensive reign and rule.

He rules over men. As well, note the specific contrast in verse 5. After describing this king in verses 3 and 4, David says in verse 5, although my house is not so with God. Now that sounds like a discrepancy or could appear to be a contradiction.

If David is describing his own reign in verses 3 and 4, it would be very odd for David to then say in verse 5, although my house is not so with God. A couple English versions try to fix that particular problem. The ESV and the New American Standard Bible make it a question. Verse 5, something to the effect of, although my house, or is my house this way with God?

Yet because of this he established his covenant. But there's no question indicator in verse 5a whatsoever. The NIV assumes that David's house was in fact such a house as described in verses 3 and 4, and as a result, God made the Davidic covenant with David. which I think is absolutely not what is going on in the passage. There's a contrast.

He is David the son of Jesse, the man raised up, speaking concerning the anointed of the God of Jacob and the sweet psalmist of Israel. Verse 5, he said, although my house is not so with God, yet He has made me an everlasting covenant. He appeals again to 2 Samuel 7 and the reality that God will raise up a Davidic king from his line. And then we need to ask the question, what is David's confidence at the end of his life?

I don't think it's looking back over his past reign and banking Israel's future upon that. David's reign was good. 8.15 indicates that it was filled with justice and judgment, but it wasn't a perfect reign. David's confidence is the one promise. David's confidence is in the one whom God will send to save his people from their sins.

And then, as I said, the subject of the Psalms. Notice in verse 1 at the very end, "...and the sweet psalmist of Israel." It could be translated and is literally the favorite of the songs of Israel. Jesus is the favorite of the songs of Israel. This also indicates to us something about how we ought to treat the book of Psalms.

David's purpose in the Psalms is to set forth Jesus Christ. David's purpose in the Psalms is, in the first place, messianic. He is setting before us the Lord of glory, the one who will come to judge His people, to bring in justice, to bring in righteousness, and to deal with the enemies of God Most High. So if we go back to verse 1, and we read, Thus says David the son of Jesse, thus says the man raised up concerning.

This now introduces to us the subject of his words, the anointed of the God of Jacob, that's the Lord Jesus Christ, that's the one to come. And then he is indeed the favorite of the songs of Israel. So that what we have here is a messianic prophecy concerning the time of our Lord Jesus Christ. This is the subject matter that occupies David so much in the Psalms, and this is the subject matter that occupies David when he comes to his last words.

The last thing that he wants to pass on in terms of an official record, in terms of a parting charge, or a parting prophecy rather, is to point Israel to the Lord Jesus Christ. He is preaching Christ in verses 1 to 7.

The Source of the Words

Now notice, the source of the words. He does this by the Holy Spirit. Verse 2, the Spirit of the Lord spoke by me. Now, we hold to the doctrine of divine inspiration.

Paul says in 2 Timothy 3 that all scripture is given by inspiration of God. It's profitable for doctrine, for reproof, for instruction in right... I'm sorry, doctrine, reproof, correction, and instruction in righteousness that the man of God may be thoroughly furnished unto every good work. David ascribes his words not to himself, not to some midnight romp in the woods where he found some inspiration.

He says, the Spirit of the Lord spoke by me. Matthew Henry makes this comment. He says, David here avows his divine inspiration, that in his Psalms and in this composition, the Spirit of God spoke by him. He says, this puts an honor upon the book of Psalms, and recommends them to our use in our devotions, that they are words which the Holy Ghost teaches.

If anyone ever asks you, why do you think that the Bible is unlike any other book? Certainly 2 Timothy 3.16 is a go-to text, but so is 2 Samuel 23 too. When David, the king of Israel, says, the Spirit of the Lord spoke by me, and we know that David wrote the bulk of the Psalms in this altar, We realize that there is something more than a man who has some musical ability, who picks up his pen and writes odes to the God of Israel. The Spirit of the Lord spoke by him.

The Spirit of the Lord, continuing in verse 2, his word was on my tongue. We not only speak of the doctrine of divine inspiration, but we speak of verbal plenary inspiration. And verbal plenary inspiration refers to all of the text. Plenary means full, every jot and tittle.

Do you realize that the Apostle Paul hinges a theological argument on the plural form or the singular form of the word seed in the book of Galatians. The argument is that he does not make this promise concerning seeds, but seed, and he wants us to know that he's referring to the Lord Jesus Christ. It's not just the concepts, it's not just the themes, it's not just the ideas, that wasn't the only thing given by God the Spirit to the authors of sacred writ. But it was the words themselves.

All scripture is given by inspiration of God and is profitable for doctrine, reproof, correction, and instruction in righteousness. So the speaker of the words is King David. The subject of the words is the anointed of the God of Jacob. the favorite one of the Songs of Israel. It's about the Lord Jesus Christ, and the source from which these words flow are the Holy Spirit.

The Holy Spirit's task is to bring glory to Jesus. The Holy Spirit's task, or one of the tasks, is to spotlight the Lord Christ. And interestingly enough, here's the Spirit of the Lord in an Old Covenant passage. I think there's this idea that the Spirit came first on the day of Pentecost.

That is absolutely incorrect. Remember when David prays his prayer of repentance in Psalm 51. Take not thine Holy Spirit from me. me. The Spirit is active in the Old Testament.

The triune God is active in the Old Testament. It's not just one person of the Trinity that we see the focus on in the Old Testament. In fact, we're going to see a reference in this very passage to the Trinity himself. But the Spirit is active in the Old Testament.

I would describe what happened on the Day of Pentecost. It was more of a quantitative difference. In other words, the Spirit was poured out in a way He had not been prior to that. Joel prophesied that the Spirit would come in power, and that takes place on the Day of Pentecost.

So he's poured out quantitatively in a larger measure than perhaps had happened before, but it's not the case that there was no Holy Spirit in the Old Testament, for David ascribes his words to the Spirit of the living God himself.

The Description of the King

Now notice, he goes on to describe the king, the king that will come, the king that will reign, the king that's been identified as the anointed of the God of Jacob and the favorite of the songs of Israel. Note first, before we look at the description, the speakers involved. Verse 3, the God of Israel said, The Rock of Israel spoke to me. Intriguing, isn't it?

Now maybe he's just further defining, but it could be the case that he's making a distinction. He's making what Turretin would later say, we distinguish. He speaks of the God of Israel. He speaks of the Rock of Israel.

These speak through the agency of the Holy Spirit. I don't think it's a stretch to find here in verses 2 and 3 a reference to the triune God. I don't think typically when we argue with Jehovah's Witnesses, 2 Samuel 23 is a go-to text to prove the Trinity. But for David, he saw distinction in the Godhead.

He knew there was one true and living God. As a faithful Jew, he would have confessed the Shema each and every day. Hear, O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, soul, mind, and strength.

But there is that distinction of persons in the Godhead. In fact, I argue that the Trinity is in chapter 1 of the book of Genesis. And not where you may think. Genesis chapter 1.

We certainly have that plural form used in verse 26. Then God said, let us make man in our image. The plural there. Some have tried to explain that away. but I take it as a reference to the triune God, the Godhead of persons, the Father, the Son, and the Holy Spirit.

But notice, even in verse 1, In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was on the face of the deep, and the Spirit of God was hovering over the face of the waters. I've never understood why we don't think the Spirit is active and present in the Old Testament. We have a reference to God, we have a reference to the Holy Spirit.

We know that God spoke and it came to pass, right? Look at Psalm 33. Psalm 33, this just highlights or underscores or reiterates what's going on in Genesis 1. Notice in Psalm 33, verse 6, by the word of the Lord, the heavens were made.

It's a rendering for logos in the Greek New Testament. It's not just word, it can also be speech. In fact, if you read Calvin's commentaries on John 1, in the beginning was the word and the word was with God and the word was God. John Calvin translates it there as speech.

So God spoke, and it came into being. The psalmist says, by the word of the Lord, the heavens were made. Well, who's the word of the Lord according to John 1? It is our Lord Jesus Christ.

So in Genesis chapter 1, verses 1 and 2, we have a reference to God. We hear him speak. That word is Christ the Son, and the Spirit is brooding over the waters. So it's not a stretch to see the Trinity in the Old Testament, and I suspect that's what's going on here, specifically in chapter 23 of 2 Samuel, verses 2 and 3.

The Spirit of the Lord spoke by me. The God of Israel said. The Rock of Israel spoke to me. Listen to John Gill.

He speaks concerning the second person, the Rock. He says, "...or the second divine person, the Son and Word of God is meant, who is often called a rock in Scripture, and is the rock on which the Israel or Church of God is built, and in whom it remains safe and firm, the gates of hell not being able to prevail against it." And so here is an instance and proof of a trinity of persons in the Godhead, the God of Israel, Jehovah the Father, the Rock of Israel, Jehovah the Son, and the Spirit of Jehovah, as in the preceding verse, who is Jehovah the Spirit. You see, David knew his theology, David knew his God. He knew there was one God who exists eternally in three persons, the Father, the Son, and the Holy Spirit.

These three are one God, the same in substance, equal in power and glory. And David acknowledges that, and David highlights that reality as he goes on now to describe the king. Notice specifically his description in 3B. He who rules over men must be just.

Again, don't miss that comprehensive rule. David has expanded his scope. David knows that his rule has been over Israel. David knows that his rule has been concentrated on a particular body, Politech.

But the one whom he's speaking of, the anointed of the God of Jacob, the favorite of the songs of Israel, this one rules over men. His kingdom is comprehensive, His kingdom is all-inclusive, His kingdom is expanse, His empire is universal. Notice, He goes on to say that He must be just. And several places in the Psalms, and several places in the prophets highlight this is the character of the Messiah.

You can turn to Psalm 72. Psalm 72. Everybody with me, we're dealing with Jesus as the subject of the prophecy, and David's not so much musing upon himself and his record. He makes the contrast, but although my house is not that way, but God has established His covenant.

He's describing the one who will come from His seed, even our Lord Jesus. Notice in Psalm 72, a psalm rather of Solomon. Give the king your judgments and your righteousness to the king's son. He will judge your people with righteousness and your poor with justice.

The mountains will bring peace to the people and the little hills by righteousness. He will bring justice to the poor of the people. He will save the children of the needy and will break in pieces the oppressor. They shall fear you as long as the sun and moon endure.

Throughout all generations, he shall come down like rain upon the grass before mowing, like showers that water the earth. In his days, the righteous shall flourish and abundance of peace until the moon is no more. Note his universal empire, verse eight. He shall have dominion also from sea to sea and from the river to the ends of the earth.

Those who dwell in the wilderness will bow before him and his enemies will lick the dust. The kings of Tarshish and of the Isles will bring presents. The kings of Sheba and Seba will offer gifts. Yes, all kings shall fall down before him.

All nations shall serve him. Solomon learned Christology from his father David, who understood the coming Messiah. And Solomon writes this concerning the one who was to come from his vantage point. Notice the prophet Isaiah, Isaiah chapter 11.

Specifically verses 1 to 10, we'll just pick out a few points here. 11.1. There shall come forth a rod from the stem of Jesse, and a branch shall grow out of his roots. The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord. His delight is in the fear of the Lord.

He shall not judge by the sight of his eyes, nor decide by the hearing of his ears." I think I've shared with you before, there was a Jewish expectation that Messiah would be blind. That Messiah would be blind and deaf based on this particular passage. The idea is, is that he's impartial. He judges according to righteousness and justice.

He doesn't judge by the sight of his eyes nor decide by the hearing of his ears. He does so impartially, he does so consistently, he does so according to justice and equity. But with righteousness he shall judge the poor and decide with equity for the meek of the earth. He shall strike the earth with the rod of His mouth, and with the breath of His lips He shall slay the wicked.

Righteousness shall be the belt of His loins, and faithfulness the belt of His ways. Keep these passages in mind, because as we go back to see David's prophecy in 2 Samuel 23, he follows the same trajectory. He describes the nature of the Messiah, he describes the reign of the Messiah, and then he highlights the exclusivity of the Messiah. In other words, there will be those who do not submit and they will be crushed, they will be dashed to pieces.

Just like it says here, "...he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked." It's not the case that universalism is true. It's not the case that every single human being on the face of the earth will be redeemed. When Christ comes, he comes to his own, his own receive him not. They say, away with him, away with him, crucify him.

They have him executed. On the third day, he's raised from the dead, he ascends on high, It's not the case that every human being accepts or receives the grace of God through our Lord Jesus Christ. There are enemies of the kingdom the king is perfectly equipped to deal with. He will exclude them, he will punish them.

But the point here is that what we find in the Psalms and in the prophets confirm what David is speaking here concerning Jesus. Notice in Jeremiah the prophet in chapter 23, verse 5. This is just a sampling of text, by the way. We can multiply text.

And that's not preacher talk. That's reality. There's a whole host of passages throughout the Psalter and throughout the Prophets that testify concerning the justice of our Lord Jesus Christ. Notice in 23.5, Behold, the days are coming, says the Lord, that I will raise to David a branch of righteousness.

Isn't that interesting? That language of branch is used very often, or sprout is used very often concerning Jesus. It's in our passage in 2 Samuel 7. It comes up in Psalm 132 as well.

This idea of sprout or branch has a partial meaning of increase. It will go forward. I will raise to David a branch of righteousness, a king shall reign and prosper and execute judgment and righteousness in the earth. In his days Judah will be saved and Israel will dwell safely.

Now this is his name by which he will be called the Lord our righteousness. Isn't that a great title? Do we ever refer to Jesus as the Lord our righteousness? Because he is.

We're not righteous in our own strength. It's not the case that God's going to accept us because Jim is our righteousness. It's because the Lord Jesus is our righteousness. And what marks, what punctuates, what characterizes His rule and His reign?

It's justice. And we ought to take great comfort and encouragement by that. We live in an unjust world filled with sin and depravity and wickedness. I mean, every single day it's like the wicked find new ways to excel.

They find new ways to engage in vile and wretched sorts of things. And people look around and they say, is there no justice? Is there no righteousness? It may not be in our generation, but there's a day coming when justiceness will be met out, when justice will be visited upon the heads of all the wicked.

And this is what David is pointing to. He is pointing to that one whose characteristic attribute of reign and rule is justice. He goes on in 2 Samuel 23. It says that he rules in the fear of God.

We just saw that in the prophet Isaiah. We see that in Hebrews 5, who because of his godly fear was hurt. Now fear doesn't mean always hiding underneath the table because a bear just walked into the sanctuary. Fear is reverence.

Fear is to understand who God is. He's holy, He's righteous, He's almighty, He is powerful. The Lord Christ has that reverence, that fear of His Father with reference to the economy of redemption. And it says that he rules in the fear of God.

And isn't this what we want? We don't want a man who rules without the fear of God. What is that that characterizes godly leaders? It's that they fear the Lord.

In fact, in the book of Exodus, in Exodus 18, this was a prerequisite for choosing leaders. This was the counsel given to Moses in terms of the sorts of men he ought to pick, or the sorts of men that he ought to choose to help him lead. Moses' father-in-law, Jethro, in verse 17 of Exodus 18, said to him, the thing that you do is not good. Both you and these people who are with you will surely wear yourselves out, for this thing is too much for you.

You're not able to perform it by yourself. Listen now to my voice, I will give you counsel and God will be with you. Stand before God for the people so that you may bring the difficulties to God. And you shall teach them the statutes and the laws and show them the way in which they must walk and the work they must do.

Moreover, you shall select from all the people able men such as Fear God. You see, this was to be characteristic of a ruler in Israel. It wasn't supposed to be a humanist, wasn't supposed to be a secularist, wasn't supposed to be an atheist or a God-hater. No, if a man was going to occupy a position of leadership and authority, he must fear God.

So when David is musing about the anointed of the God of Jacob, the favorite of the songs of Israel, he describes him as one whose rule is just and who rules in the fear of God. We go back to 2 Samuel 23. That's the nature or rather the description of the king.

The Results of the King's Reign

Note the results of his reign. Verse 4. It says, And he shall be like the light of the morning when the sun rises, a morning without clouds. Now, I think that has a special sort of connection with those of us who live in a rainy climate, doesn't it?

I mean, if you lived in Jamaica or you lived in Palmdale, California, you don't feel it as much, I'm convinced. When you've got sunshine, you know, 364 days out of the year, passages like these don't tend to grip you as much as they do for some of us, you know, when it gets to January or February. And those of us who even like the rain, by January, it gets a little bit dark and a little bit old after a while. I mean, it gets a little bit, you know, depressing.

He shall be like the light of the morning when the sun rises, a morning without clouds, like the tender grass springing out of the earth by clear shining after rain. It's a beautiful and a poetic description of the effects of the rain of our Lord and Savior Jesus Christ. like the light of the morning when the sun rises. The prophet Isaiah in chapter 9, it's echoed or paralleled or rather quoted by Matthew in Matthew 4, 15-16. In fact, turn to the Matthew 4, 15-16 passage.

I remember preaching on this passage, the dawn of the messianic light. It's at the very beginning, or just prior to the statement concerning Jesus' public ministry. Remember that he's baptized, he goes out into the wilderness, and then notice in chapter 4, verse 12. Now when Jesus heard that John had been put in prison, he departed to Galilee.

And leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, that it might be fulfilled which was spoken by Isaiah the prophet, saying, The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles. The people who sat in darkness have seen a great light, and upon those who sat in the region and shadow of death, light has dawned. From that time, Jesus began to preach and to say, Repent, for the kingdom of heaven is at hand. The light has come into the world.

Doesn't Jesus describe himself as the light of the world? And yet men prefer darkness. They love darkness rather than light. They don't want to come to the light, lest their evil deeds are exposed.

But David is describing for us the very nature of Christ's reign, Christ's rule, Christ's glory. And he says, the effect of it shall be like the light of the morning when the sun rises, a morning without clouds, like the tender grass springing out of the earth by clear shining after rain. Davis says, verse 4 is not hopelessly obscure. It depicts via imagery of light, sun, rain, and grass, the reviving, refreshing, renewing effects of this ruler's reign.

Freshness and vitality ooze out of verse 4, no matter how one translates it. David points us to a coming universal ruler who rules righteously and therefore renews and refreshes what and whom he rules. I think that's a very apt description or commentary on what we find here in verse 4 that is the effect of the Messiah's rule, the Messiah's reign, the people of God benefit. There is reviving, refreshing, and renewing for the people of God under the Lord Jesus Christ.

The Covenant That Pledges the King

Now notice, he moves from the description of the king to the covenant that pledges the king. Notice in verse 5, although my house is not so with God, he's just described the perfect or the ideal king. He's just described that the one who rules over men must be just, ruling in the fear of God. Now David was a good man, David was a godly man, but David wasn't that man that he just described.

That man he just described is the anointed of the God of Jacob, the favorite of the songs of Israel. David says, although my house is not so with God. The sin of David himself. You know what's really interesting in the list of warriors, David's mighty men, who's the last one?

Uriah the Hittite. I have said and suggested that 21 to 24 is a positive assessment of David's reign as king, but it's not a perfect assessment of David's reign as king. When we read Uriah the Hittite in verse 39, We remember, don't we? David isn't the perfect king.

David isn't the ideal king. David got to where he was because of the grace of God. And David is pointing us to the ideal, to the perfect king, to the one who would come, born of a woman, born under the law, to redeem those under the law. Yes, seed of David according to his humanity, but son of God according to his deity.

So David here describes for us the Lord Christ. So he says, although my house is not so with God. The sin of David, chapters 11 and 12. And the Yahweh imposed judgment upon him and his house.

God says that the sword will never depart from your house. God says I'll raise up adversity from within your house. And God says your wives are going to be publicly defiled for what you have done with Uriah the Hittite and his wife. As well, David's house contained the man Amnon.

We read of Amnon, we learned of Amnon in chapter 13. What was his claim to fame? Incestual rape of his sister Tamar. This is how David's sons conducted themselves.

Now we see why he can say, although my house is not so with God. What happens subsequent to Amnon's rape of Tamar? Absalom takes him out. Absalom didn't have the authority, he didn't have the prerogative.

I mean, on one certain level, we understand his response. When somebody incestually raped our sisters or our daughters or something like that, it would rise up in us to want to take them out. So on the one hand, we understand what drives Absalom, but we cannot condone it because it was not his prerogative. And yet, nevertheless, this is what happens under David's watch.

And then afterwards, we have the usurpation of Absalom to the throne of David. I mean, he basically kicks David off the throne. He schmoozes the people of Israel, he wins the popular support, such that David is exiled from his kingdom. David has to leave.

So when we get to verse 5, although my house is not so with God, we understand precisely what he is saying, and then we understand why he invokes God's covenant. So the thought that it's not, or that it is, and that's the reason why God made covenant with us, that's just not in the text. The contrast is sharp. Although my house is not so with God, yet He has made with me an everlasting covenant.

It's almost like this. Because it's so messed up, God stepped in and imposes this covenant in order to set things straight. God undertakes because if it's left to the navigation of men, we will run the kingdom right on the rocks. And this is what the subsequent history of the kings of Judah and Israel demonstrate.

These weren't righteous, God-fearing men ruling with justice. These were men that left to themselves would have taken the kingdom and would have certainly run it right into the ground. a cliff. So he grounds this, he highlights this, and he indicates that the very prospect of a future kingdom is because of God's covenant. The yet in the text underscores God's graciousness.

The everlasting covenant in view is that covenant we've looked at in 2 Samuel chapter 7. It is the reality that God will raise up a seed from David to sit upon the throne. In fact, let's refresh our memories on that promise. 2 Samuel chapter 7, David is sitting in his house, musing upon the fact that he's sitting in his house. And he says, it's not good that I'm sitting in a house of panel and the Lord is dwelling in a tent.

I know I want to make him a house. So Nathan thinks that's a good idea. And then God says to Nathan, no, I don't want David to do this. It's a good thing that's in your head.

It's a good thing that's in your heart. However, it's not going to be under you. Notice specifically, at the end of verse 11, the Lord tells you that He will make you a house. See, the issue isn't David making a house for God, but God making a dynasty of David.

The word house there has that meaning. The marginal reading is correct. It's a dynasty, a dynasty of kings, a succession of kings that will lead to Jesus. Notice in verse 12, when your days are fulfilled and you rest with your fathers, I will set up your seat after you who will come from your body and I will establish his kingdom.

He shall build a house for my name. Isn't that what Jesus does? Isn't that the whole point in Matthew 16? When Jesus says, I will build my church and the gates of hell shall not prevail against it.

What's Jesus asserting there? That Jesus is the son of God who is building a house for God. Jesus is the son of David who is building a house for God. So he says, he shall build a house for my name, and I will establish the throne of his kingdom forever.

I will be his father, and he shall be my son. If he commits iniquity, that's not a reference to Christ. Remember that at the giving of the Davidic covenant, there was a succession of Judean kings. And if they commit iniquity, he will chasten them with the rod of men and with the blows of the sons of men.

But my mercy shall not depart from him as I took it from Saul." In other words, I'm going to preserve the line, the Davidic line through the kings of Judah, such till Jesus comes. That's the point. As I took it from Saul, whom I removed from before you, and your house and your kingdom shall be established forever before you. Your throne shall be established forever.

So what God says in this particular statement is that death does not annul the promise. Death does not annul the promise. In other words, David, you're going to die, Solomon's going to die, other Judean kings are going to die, but the promise lives on. As well, sin cannot destroy the promise.

Try as they might, those Judean kings aren't going to shipwreck the kingdom. Try as hard as they may, and there are times when you actually think they are trying to destroy the kingdom by their apostasy from Yahweh. Try as hard as they might, and sin as they will, that will not destroy this covenant. And time will not exhaust it.

In other words, it's not the case that there's this short-lived period. It will be realized in the Lord Jesus Christ, and He will sit upon the throne forever. That will establish the throne of David forever. Now turn to Luke chapter 1.

Luke chapter 1. I don't know if you're like me, but I like to see how the Bible all works together. I like to see the connection. I like to see the consistency.

I like to see the consent of the parts, the unity of the whole, and the scope. And the scope is the glory of God Most High. And it's this covenant that ushers this along. Notice in Luke chapter 1 verse 31, And behold, you will conceive in your womb, and bring forth a son, and shall call his name Jesus.

He will be great, and will be called the Son of the Highest. And the Lord God will give him the throne of his father David. What do you think is in the background? It's 2 Samuel 7.

It's 2 Samuel 23 verse 5. It's the Davidic covenant. He will be great and will be called the Son of the Highest, and the Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end. Turn over to Acts chapter 2.

Acts chapter 2, incidentally, where we're told that David was a prophet. You know, David is prophesying in 2 Samuel 23, 1 to 7. Some would say, well, I thought David was a king. I thought David was a poet.

David was a prophet as well, and he's prophesying specifically in 2 Samuel 23. And notice what Peter says in Acts 2, 29. Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. It's on the heels of a quote from Psalm 16.

David wrote Psalm 16, but it speaks of one who will not seek corruption. And then he says in verse 30, Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne. He, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. This Jesus God has raised up, of which we are all witnesses.

Therefore, being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear." Notice what Peter says. He says specifically, being a prophet, knowing that God had sworn with an oath in the Davidic covenant in 2 Samuel 7, to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne. Now, when did God raise up the Christ to sit him on his throne? Is it in the future, our future?

Is it after a millennial kingdom? Is that when Jesus occupies David's throne? It's at the resurrection. God raised him up from the dead, he ascended on high, and he sat down at the right hand of the majesty of God on high.

The throne of David is where Jesus sits and rules and reigns. So you see, all of this is connected to 2 Samuel chapter 7, the Davidic covenant. And David says as much in verse 5 of 23, although my house is not so with God, yet he has made with me an everlasting covenant. He goes on to indicate that this covenant is ordered in all things and secure because of the faithfulness of God.

I don't know that you've all read from this point on in the history of Israel. If you haven't, please do. And just notice on how many, you know, hands you can count the good kings. There were no good kings in the Northern Kingdom.

None. Zero. Zilch. Nada.

Not a one of them feared God. In the Southern Kingdom, there was a handful, but not all of them. Okay? So you need to realize that had it been left to man, same with the church, if it was up to man, what would we do?

We'd drive it right off a cliff. Thankfully, the Lord Jesus says, I will build my church and the gates of Hades shall not prevail against it. If he asked us to build his church, we would be in dire straits. That would not be a good place to be.

Praise God Almighty that Jesus is the house builder for God. and that it's us who help him, us who are supposed to do what we're supposed to do, but the faithfulness of Yahweh is what makes this ordered and secure. And then David says this, for this is all my salvation and all my desire. And I don't think David's reflecting upon his rule and his reign. He's reflecting upon the hope of Israel.

He's reflecting upon Jesus, the favorite of the sons of Israel. Will he not make it increase? Will he not cause it to sprout? I think there is in there this idea of branch and sprout and these allusions to our Lord Jesus Christ.

So the covenant that pledges the king, and then notice at the end, the exclusivity of the kingdom in verses 6 and 7.

The Exclusivity of the Kingdom

But the sons of rebellion, these are the sons of Belial. You'll see that word sometimes in the margin, the sons of Belial, the wicked, the godless, the rebels. The sons of rebellion shall be as thorns thrust away. Note the contrast that we find in this particular section.

For our Lord Jesus, what the effects of his reign, like the tender grass springing out of the earth by clear shining after rain. But the sons of rebellion shall be as thorns thrust away, because they cannot be taken with hands. But the man who touches them must be armed with iron and the shaft of a spear, and they shall be utterly burned with fire in their place. I think this is a reference to the other side.

We know that Jesus comes to save his people. to deliver His people, to exercise His rule and reign for His people, but He also comes to deal with those who are not His people. He comes in judgment. It's not just salvation, but there is judgment to be had for those outside of the kingdom, and that is what is in engage, or what is indicated here by David in this 2 Samuel 23 prophecy. The sons of rebellion shall be as thorns thrust away because they cannot be taken with hands.

The man who touches them must be armed with iron and the shaft of a spear, and they shall be utterly burned with fire in their place. How often does our Lord Jesus speak of a fire that is not quenched in the gospel narratives? How often does our Lord Jesus talk about hell and judgment? You know, that's something that's intriguing to me.

We get charged at times with, all you guys ever talk about is hell and judgment and damnation and fire. Jesus talked a lot about hell and damnation and fire and judgment. Jesus talked a lot about it. Why?

Because people need to hear it. The fear of the Lord at times is what persuades man. Paul says, knowing therefore the terror of the Lord. We persuade men.

We're not doing men any favor by saying, come to Jesus for a happy life. We're telling that to North Americans who are affluent. We're telling that to North Americans who make six digits and have, you know, massive SUVs and massive homes and massive this. And our gospel approach is, come to Jesus and you'll be happy.

Have you ever met one of these pagans that raised their eyebrows and said, what do you mean? I'm happy. I get everything I want. I get everything money can buy.

See, it's not just about being happy in Jesus. It's about escaping the wrath and judgment of God. Now, I realize that there's a whole host of baits that God uses to catch fish. Spurgeon said it that way.

God uses different baits for different people. Some people hear the love of God and they're wooed to the Savior. Praise God Almighty! Some people hear the terror of the Lord and they run to the Savior for refuge and safety.

Praise God Almighty! That they get there is the most important thing. And it's the various means used by a sovereign and a gracious God to do His bidding. But in our generation, that's something that's lacking, and something that's missing, and something that's wanting, is this fear of the Lord, this terror of Yahweh, this reality that you're going to face a God who is holy, holy, holy.

A God whom the angels have to cover their eyes in front of because He's too pure and burning for them to view. That's the God of Holy Scripture, and we don't do sinners any favor by just painting them as this cosmic bellhop that is, you know, going to answer every beck and call they make. Just ask God, He'll give you a new house. Just ask God, He'll give you a new boat.

And that's what most of these Christian movies that they produce, not that I go to see these movies, but, you know, the skits or the bits that I see about, it's all a formula. Do this and God will bless you. Do this and God will rain out upon you. It's like Baal.

That's how Baal was approached. Do X amount of things and Baal will send rain upon your land. Yahweh was never like that. Our God is not formulaic.

We don't put in, you know, 15 prayers, you know, 10 Hail Marys and Our Father, and we get God to spit out the forgiveness. That's not the way our God operates, and persons need to understand that. It's not that you come to God to make your already almost complete life complete, it's that you come to God for your sins, for the forgiveness of sins, for redemption through blood, for a right standing before a holy God and acceptance through His Son, the Lord Jesus Christ. The Bible never shrinks back from declaring the terror of the Lord.

I don't know why we as the church would think to do so, that we wouldn't want to, you know, make people feel bad or make them feel disturbed or make them feel uncomfortable. David goes from the description of Christ, the effects of his reign, to the warning to those who would oppose him. Davis says, the coming kingdom then involves both restoration and destruction, both salvation and judgment. Christ's new order will purge those who want no part in a righteous king and who will not submit to the righteous king.

So there will be a purge involved.

Application

So brethren, as we conclude our study tonight, I want to finish with just a few thoughts, but I do want us to see and appreciate, I hope I made the case, that David is writing about Jesus, the anointed of the God of Jacob, the favorite of the songs of Israel. We learn from this passage concerning the comprehensive rule of Christ. It is a comprehensive rule, and this goes back to Abraham. We go further back to Abraham.

David is simply reflecting, in terms of Christ's rule, what was already promised to Abraham. When God called Abram out of Ur of the Chaldees, what did he say to him? I want to make you the father of this body politic. I want you to be the father of Israel and of Israel alone.

I think sometimes that's how we think, but God says to Abraham, in you all the nations of the earth shall be blessed. In you all the families of the earth shall be blessed. Now, as I've mentioned before, Paul argues that the seed of Abraham is the reason that that comes to fruition. It's because of Christ.

But because of Christ, there is a comprehensive Kingdom of Christ. Men from every tribe, tongue, people, and nation. It's a comprehensive rule, and we are blessed participants in it. the Abrahamic Covenant, 2 Samuel, all over the Psalms, ask of me and I will give you the nations for your inheritance. Psalm 2, 7-9.

The ends of the earth as your possession. Have you ever reflected on Jesus' words in Matthew 28? Go therefore and make disciples of all the nations. Why do you think Jesus says that?

Because it's already been promised to him by Yahweh. Psalm 2, ask of me and I will give you the nations. and the ends of the earth as your possession. So when Jesus says, go and make disciples of all the nations, He's already got that prerogative and that authority. So we have it in the words of David in the Psalms, we have it all throughout the prophets, and we have it in the New Testament as well.

To the Jew first, And also to the Greek, Paul says in Romans chapter 1, 16 and 17. Christ's rule is comprehensive over a universal empire. The nature of the rule of Christ is justice and the fear of God that characterizes his reign. Praise God for the justice with which he rules.

And then the destruction of the enemies of Christ. Just one sample in the New Testament, a New Testament equivalent of what David says here at the end of his prophecy. Look at Revelation 21. Revelation 21, after talking about the new heavens and the new earth and the reality that the blessed of God will enter into the city of God, the temple of God, we learn that the wicked will be excluded. 21.8, but the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death." Now, I usually qualify this by trying to explain cowardly.

Cowardly doesn't mean you're afraid of spiders. Cowardly doesn't mean you're afraid of grizzlies in the woods without a gun. Not that the grizzly doesn't have a gun, but when you don't have a gun and you meet a grizzly, it's a dangling participle there, I think. But the cowardly are those who do not overcome.

Isn't that the recurring emphasis to the seven churches in Asia Minor? In each instance, He who overcomes, blessing. He who overcomes, blessing. He who overcomes, overcome, overcome, overcome.

What's the point that John is trying to communicate, or the Spirit is, to the angels of the churches? Overcome, persevere, don't give up, go forward. Cowardly in 21.8 are those who didn't overcome. They're those who succumbed to the beastly pressure of the Roman Empire.

They're those who succumbed to unbelieving Israel. They're those who succumbed to the great horror of Babylon. They're those who recanted and those who did not maintain steadfastness. The lack of overcoming is described as cowardly and so they are cast into the lake of fire.

Notice in 21.27, "...but there shall by no means enter anything that defiles or causes an abomination or a lie, but only those who are written in the Lamb's Book of Life." I think that's a bit of an encouragement for the people of God. It's a warning for the non-people of God, isn't it? Certainly if you're not a person of God and you read that, it should hopefully strike terror in your heart. It should be a bit of a warning to the professing people of God that we need to realize that God means business, and if we fake it, if we play games, if we pretend, then we will be excluded.

But it's an encouragement to the people of God. Isn't it a blessed thought that when we're in the New Jerusalem, nothing that defiles will be there? I mean, if you were to go buy a house today, would you buy one in the worst part of Chilliwack? Would you buy one in the worst neighborhood?

No, typically we like to buy one that's not in the worst part of the neighborhood, so that we are not threatened by, you know, home invasion, robbers, or whatnot. We try to pick a place to live that's safe and secure from life's threats. And I think this is one of the points that is being made there. People of God, listen, there shall by no means enter it anything that defiles or causes an abomination or a lie, but only those who are written in the Lamb's Book of Life." In other words, your eternal companions are those who are written in the Lamb's Book of Life.

It's not the people that are going to mug you and steal from you and take your wallet and do horrible things to your property. No, they're not going to be there. And then notice in 22.15, 2215, but outside are dogs, and sorcerers, and sexually immoral, and murderers, and idolaters, and whoever loves and practices a lie. Dogs there probably doesn't mean canines.

I'm not of the persuasion that all dogs go to heaven, but I don't think that dogs in this particular instance means the four-footed furry animals that we so love here on Earth. No, dogs is probably a reference to heretics or some such thing. So those are excluded from this blessed city. And so what we find in David is absolutely consistent with the rest of the Bible.

And I think as a fitting conclusion, we ought to consider the church's response to the rule of Christ. We ought to sing to the favorite one, the songs of Zion composed by David in the Psalms. We ought to sing praises to our God for this Christ who has delivered us from our sins.

Closing Prayer

Well, let us pray. Our Father, we thank you for your word and we thank you for this prophecy concerning the rule and the reign of our Lord Jesus, and how we praise you that we have him enthroned at the right hand of God Almighty, how we praise you that the New Testament everywhere echoes these Old Testament covenants, that we have all this affirmation that this is indeed the case, and we look forward to that day when he does come again in glory to judge the living and the dead. I pray, Father, that you would bless each and every one of us, each and every one that attends this church, our family members, our friends that perhaps are unsaved now. We pray, God, that they would be converted by the powerful grace of God, that they would be changed, that they would be transformed, that they would be believers in Him and ready for that day when He comes to judge.

I ask that you would go with us now and watch over us and help us, God, to glorify you in the remainder of this week. We pray through Christ our Lord. Amen.

Scripture References

• Genesis 1:1-2; 1:26; 27; 49
• Deuteronomy 33
• 2 Samuel 7; 7:11-12; 8:15; 11-12; 13; 22; 23:1-7; 23:2-3; 23:39
• 1 Kings 2:1-9
• Psalms 2:7-9; 16; 33:6; 51; 72; 72:8; 132
• Isaiah 9; 11:1
• Jeremiah 23:5
• Matthew 4:12; 4:15-16; 16; 28
• Luke 1:31
• John 1:1
• Acts 2:29-30
• Romans 1:16-17
• Galatians 3:16
• Hebrews 5
• 2 Timothy 3:16
• Revelation 21:8; 21:27; 22:15