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Selected Verse: 2 Samuel 23:1 - Strong Concordance

Verse	Translation	Text
2Sa 23:1	Strong Concordance	Now these be the last [0314] words [01697] of David [01732]. David [01732] the son [01121] of Jesse [03448] said [05002], and the man [01397] who was raised up [06965] on high [05920], the anointed [04899] of the God [0430] of Jacob [03290], and the sweet [05273] psalmist [02158] of Israel [03478], said [05002],
	King James	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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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (Sa2 23:1-7) Now these be the last words of David--Various opinions are entertained as to the precise meaning of this statement, which, it is obvious, proceeded from the compiler or collector of the sacred canon. Some think that, as there is no division of chapters in the Hebrew Scriptures, this introduction was intended to show that what follows is no part of the preceding song. Others regard this as the last of the king's poetical compositions; while still others consider it the last of his utterances as an inspired writer. raised up on high--from an obscure family and condition to a throne. the anointed of the God of Jacob--chosen to be king by the special appointment of that God, to whom, by virtue of an ancient covenant, the people of Israel owed all their peculiar destiny and distinguished privileges. the sweet psalmist of Israel--that is, delightful, highly esteemed.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (Sa2 23:1-7)

Now these be the last words of David--Various opinions are entertained as to the precise meaning of this statement, which, it is obvious, proceeded from the compiler or collector of the sacred canon. Some think that, as there is no division of chapters in the Hebrew Scriptures, this introduction was intended to show that what follows is no part of the preceding song. Others regard this as the last of the king's poetical compositions; while still others consider it the last of his utterances as an inspired writer.

raised up on high--from an obscure family and condition to a throne.

the anointed of the God of Jacob--chosen to be king by the special appointment of that God, to whom, by virtue of an ancient covenant, the people of Israel owed all their peculiar destiny and distinguished privileges.

the sweet psalmist of Israel--that is, delightful, highly esteemed.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The psalm of thanksgiving, in which David praised the Lord for all the deliverances and benefits that he had experienced throughout the whole of his life, is followed by the prophetic will and testament of the great king, unfolding the importance of his rule in relation to the sacred history of the future. And whilst the psalm may be regarded (2 Samuel 22) as a great hallelujah, with which David passed away from the stage of life, these "last words" contain the divine seal of all that he has sung and prophesied in several psalms concerning the eternal dominion of his seed, on the strength of the divine promise which he received through the prophet Nathan, that his throne should be established for ever (2 Samuel 7). These words are not merely a lyrical expansion of that promise, but a prophetic declaration uttered by David at the close of his life and by divine inspiration, concerning the true King of the kingdom of God. "The aged monarch, who was not generally endowed with the gift of prophecy, was moved by the Spirit of God at the close of his life, and beheld a just Ruler in the fear of God, under whose reign blessing and salvation sprang up for the righteous, and all the wicked were overcome. The pledge of this was the eternal covenant which God had concluded with him" (Tholuck: die Propheten and ihre Weissagungen, p. 166). The heading "these are the last words of David" serves to attach it to the preceding psalm of thanksgiving. Sa2 23:1-2 1 Divine saying of David the son of Jesse, Divine saying of the man, the highly exalted, Of the anointed of the God of Jacob, And of the lovely one in the songs of praise of Israel. 2 The Spirit of Jehovah speaks through me, And His word is upon my tongue. This introduction to the prophetic announcement rests, both as to form and substance, upon the last sayings of Balaam concerning the future history of Israel (Num 24:3, Num 24:15). This not only shows to what extent David had occupied himself with the utterances of the earlier men of God concerning Israel's future; but indicates, at the same time, that his own prophetic utterance was intended to be a further expansion of Balaam's prophecy concerning the Star out of Jacob and the Sceptre out of Israel. Like Balaam, he calls his prophecy a נאם, i.e., a divine saying or oracle, as a revelation which he had received directly from God (see at Num 24:3). But the recipient of this revelation was not, like Balaam the son of Beor, a man with closed eye, whose eyes had been opened by a vision of the Almighty, but "the man who was raised up on high" (על, adverbially "above," is, strictly speaking, a substantive, "height," used in an adverbial sense, as in Hos 11:7, and probably also Sa2 7:16), i.e., whom God had lifted up out of humiliation to be the ruler of His people, yea, even to be the head of the nations (Sa2 22:44). Luther's rendering, "who is assured of the Messiah of the God of Jacob," is based upon the Vulgate, "cui constitutum est de Christo Dei Jacob," and cannot be grammatically sustained. David was exalted on the one hand as "the anointed of the God of Jacob," i.e., as the one whom the God of Israel had anointed king over His people, and on the other hand as "the lovely one in Israel's songs of praise," i.e., the man whom God had enabled to sing lovely songs of praise in celebration of His grace and glory. זמיר = זמרה does not mean a song generally, but a song of praise in honour of God (see at Exo 15:2), like מזמור in the headings to the psalms. 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. The idea of נאם is explained in Sa2 23:2. The Spirit of Jehovah speaks through him; his words are the inspiration of God. The preterite דּבּר relates to the divine inspiration which preceded the utterance of the divine saying. בּ דּבּר, literally to speak into a person, as in Hos 1:2. The saying itself commences with Sa2 23:3. Sa2 22:3 3 The God of Israel saith, The Rock of Israel speaketh to me: A Ruler over men, just, A Ruler in the fear of God. 4 And as light of the morning, when the sun rises, As morning without clouds: From shining out of rain (springeth) green out of the earth. 5 For is not my house thus with God? For He hath made me an everlasting covenant, Provided with all, and attested; For all my salvation and all good pleasure, Should He then not cause it to grow? As the prophets generally preface their saying with "thus saith the Lord," so David commences his prophetic saying with "the God of Israel saith," for the purpose of describing it most emphatically as the word of God. He designates God "the God" and "The Rock" (as in Sa2 22:3) of Israel, to indicate that the contents of his prophecy relate to the salvation of the people of Israel, and are guaranteed by the unchangeableness of God. The saying which follows bears the impress of a divine oracle even in its enigmatical brevity. The verbs are wanting in the different sentences of Sa2 23:3 and Sa2 23:4. "A ruler over men," sc., "will arise," or there will be. בּאדם does not mean "among men," but "over men;" for בּ is to be taken as with the verb משׁל, as denoting the object ruled over (cf. Gen 3:16; Gen 4:7, etc.). האדם does not mean certain men, but the human race, humanity. This ruler is "just" in the fullest sense of the word, as in the passages founded upon this, viz., Jer 23:5; Zac 9:9, and Psa 72:2. The justice of the ruler is founded in his "fear of God." אלהים יראת is governed freely by מושׁל. (On the fact itself, see Isa 11:2-3.) The meaning is, "A ruler over the human race will arise, a just ruler, and will exercise his dominion in the spirit of the fear of God." Sa2 23:4 Sa2 23:4 describes the blessing that will proceed from this ruler. The idea that Sa2 23:4 should be connected with Sa2 23:3 so as to form one period, in the sense of "when one rules justly over men (as I do), it is as when a morning becomes clear," must be rejected, for the simple reason that it overlooks Nathan's promise (2 Samuel 7) altogether, and weakens the force of the saying so solemnly introduced as the word of God. The ruler over men whom David sees in spirit, is not any one who rules righteously over men; nor is the seed of David to be regarded as a collective expression indicating a merely ideal personality, but, according to the Chaldee rendering, the Messiah himself, the righteous Shoot whom the Lord would raise up to David (Jer 23:5), and who would execute righteousness and judgment upon earth (Jer 33:15). Sa2 23:4 is to be taken by itself as containing an independent thought, and the connection between it and Sa2 23:3 must be gathered from the words themselves: the appearance (the rise) of this Ruler will be "as light of the morning, when the sun rises." At the same time, the Messiah is not to be regarded as the subject to בּקר אור (the light of the morning), as though the ruler over men were compared with the morning light; but the subject compared to the morning light is intentionally left indefinite, according to the view adopted by Luther in his exposition, "In the time of the Messiah it will be like the light of the morning." We are precluded from regarding the Messiah as the subject, by the fact that the comparison is instituted not with the sun, but with the morning dawn at the rising of the sun, whose vivifying effects upon nature are described in the second clause of the verse. The words שׁמשׁ יזרח are to be taken relatively, as a more distinct definition of the morning light. The clause which follows, "morning without clouds," is parallel to the foregoing, and describes more fully the nature of the morning. The light of the rising sun on a cloudless morning is an image of the coming salvation. The rising sun awakens the germs of life in the bosom of nature, which had been slumbering through the darkness of the night. "The state of things before the coming of the ruler resembles the darkness of the night" (Hengstenberg). The verb is also wanting in the second hemistich. "From the shining from rain (is, comes) fresh green out of the earth." נגהּ signifies the brightness of the rising sun; but, so far as the actual meaning is concerned, it relates to the salvation which attends the coming of the righteous ruler. ממּטר is either subordinate to מנּגהּ, or co-ordinate with it. In the former case, we should have to render the passage, "from the shining of the sun which proceeds out of rain," or "from the shining after rain;" and the allusion would be to a cloudless morning, when the shining of the sun after a night's rain stimulates the growth of the plants. In the latter case, we should have to render it "from the shining (and) from the rain;" and the reference would be to a cloudless morning, on which the vegetation springs up from the ground through sunshine followed by rain. Grammatically considered, the first view (? the second) is the easier of the two; nevertheless we regard the other (? the first) as the only admissible one, inasmuch as rain is not to be expected when the sun has risen with a cloudless sky. The rays of the sun, as it rises after a night of rain, strengthen the fresh green of the plants. The rain is therefore a figurative representation of blessing generally (cf. Isa 44:3), and the green grass which springs up from the earth after the rain is an image of the blessings of the Messianic salvation (Isa 44:4; Isa 45:8). In Psa 72:6, Solomon takes these words of David as the basis of his comparison of the effects resulting from the government of the true Prince of peace to the coming down of the rain upon the mown grass. Sa2 23:5 In Sa2 23:5, the prophecy concerning the coming of the just ruler is sustained by being raced back to the original promise in 2 Samuel 7, in which David had received a pledge of this. The first and last clauses of this verse can only be made to yield a meaning in harmony with the context, by being taken interrogatively: "for is not my house so with God?" The question is only indicated by the tone (לא כּי = הלא כּי: Sa2 19:23), as is frequently the case, even before clauses commencing with לּא (e.g., Hos 11:5; Mal 2:15 : cf. Ewald, 324, a.). לא־כן (not so) is explained by the following clause, though the כּי which follows is not to be taken in the sense of "that." Each of the two clauses contains a distinct thought. That of the first is, "Does not my house stand in such a relation to God, that the righteous ruler will spring from it?" This is then explained in the second: "for He hath made an everlasting covenant with me." David calls the promise in Sa2 7:12., that God would establish his kingdom to his seed for ever, a covenant, because it involved a reciprocal relation-namely, that Jehovah would first of all found for David a permanent house, and then that the seed of David was to build the house of the Lord. This covenant is בכּל ערוּכה, "equipped (or provided) with all" that could help to establish it. This relates more especially to the fact that all eventualities were foreseen, even the falling away of the bearers of the covenant of God, so that such an event as this would not annul the covenant (Sa2 7:14-15). וּשׁמוּרה, "and preserved," i.e., established by the assurance that even in that case the Lord would not withdraw His grace. David could found upon this the certainty, that God would cause all the salvation to spring forth which had been pledged to his house in the promise referred to. כּל־ישׁעי, "all my salvation," i.e., all the salvation promised to me and to my house. כּל־חפץ, not "all my desire," but "all the good pleasure" of God, i.e., all the saving counsel of God expressed in that covenant. The כּי before לא is an energetic repetition of the כּי which introduces the explanatory thought, in the sense of a firm assurance: "for all my salvation and all good pleasure, yea, should He not cause it to spring forth?" Sa2 23:6-7 6 But the worthless, as rejected thorns are they all; For men do not take them in the hand. 7 And the man who touches them Provides himself with iron and spear-shaft, And they are utterly burned with fire where they dwell. The development of salvation under the ruler in righteousness and the fear of God is accompanied by judgment upon the ungodly. The abstract בליּעל, worthlessness, is stronger than בליּעל אישׁ, the worthless man, and depicts the godless as personified worthlessness. מנד, in the Keri מנּד, the Hophal of נוּד or נדד, literally "scared" or hunted away. This epithet does not apply to the thorns, so well as to the ungodly who are compared to thorns. The reference is to thorns that men root out, not to those which they avoid on account of their prickles. כּלּהם, an antiquated form for כּלּם (see Ewald, 247, d.). To root them out, or clean the ground of them, men do not lay hold of them with the bare hand; but "whoever would touch them equips himself (ימּלא, sc., ידו, to 'fill the hand' with anything: Kg2 9:24) with iron, i.e., with iron weapons, and spear-shaft" (vid., Sa1 17:7). This expression also relates to the godless rather than to the thorns. They are consumed בּשּׁבת, "at the dwelling," i.e., as Kimchi explains, at the place of their dwelling, the place where they grow. For בּשּׁבת cannot mean "on the spot" in the sense of without delay. The burning of the thorns takes place at the final judgment upon the ungodly (Mat 13:30).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The psalm of thanksgiving, in which David praised the Lord for all the deliverances and benefits that he had experienced throughout the whole of his life, is followed by the prophetic will and testament of the great king, unfolding the importance of his rule in relation to the sacred history of the future. And whilst the psalm may be regarded (2 Samuel 22) as a great hallelujah, with which David passed away from the stage of life, these "last words" contain the divine seal of all that he has sung and prophesied in several psalms concerning the eternal dominion of his seed, on the strength of the divine promise which he received through the prophet Nathan, that his throne should be established for ever (2 Samuel 7). These words are not merely a lyrical expansion of that promise, but a prophetic declaration uttered by David at the close of his life and by divine inspiration, concerning the true King of the kingdom of God. "The aged monarch, who was not generally endowed with the gift of prophecy, was moved by the Spirit of God at the close of his life, and beheld a just Ruler in the fear of God, under whose reign blessing and salvation sprang up for the righteous, and all the wicked were overcome. The pledge of this was the eternal covenant which God had concluded with him" (Tholuck: die Propheten and ihre Weissagungen, p. 166). The heading "these are the last words of David" serves to attach it to the preceding psalm of thanksgiving.

Sa2 23:1-2

1 Divine saying of David the son of Jesse,

Divine saying of the man, the highly exalted,

Of the anointed of the God of Jacob,

And of the lovely one in the songs of praise of Israel.

2 The Spirit of Jehovah speaks through me,

And His word is upon my tongue.

This introduction to the prophetic announcement rests, both as to form and substance, upon the last sayings of Balaam concerning the future history of Israel (Num 24:3, Num 24:15). This not only shows to what extent David had occupied himself with the utterances of the earlier men of God concerning Israel's future; but indicates, at the same time, that his own prophetic utterance was intended to be a further expansion of Balaam's prophecy concerning the Star out of Jacob and the Sceptre out of Israel. Like Balaam, he calls his prophecy a נאם, i.e., a divine saying or oracle, as a revelation which he had received directly from God (see at Num 24:3). But the recipient of this revelation was not, like Balaam the son of Beor, a man with closed eye, whose eyes had been opened by a vision of the Almighty, but "the man who was raised up on high" (על, adverbially "above," is, strictly speaking, a substantive, "height," used in an adverbial sense, as in Hos 11:7, and probably also Sa2 7:16), i.e., whom God had lifted up out of humiliation to be the ruler of His people, yea, even to be the head of the nations (Sa2 22:44). Luther's rendering, "who is assured of the Messiah of the God of Jacob," is based upon the Vulgate, "cui constitutum est de Christo Dei Jacob," and cannot be grammatically sustained. David was exalted on the one hand as "the anointed of the God of Jacob," i.e., as the one whom the God of Israel had anointed king over His people, and on the other hand as "the lovely one in Israel's songs of praise," i.e., the man whom God had enabled to sing lovely songs of praise in celebration of His grace and glory. זמיר = זמרה does not mean a song generally, but a song of praise in honour of God (see at Exo 15:2), like מזמור in the headings to the psalms. 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. The idea of נאם is explained in Sa2 23:2. The Spirit of Jehovah speaks through him; his words are the inspiration of God. The preterite דּבּר relates to the divine inspiration which preceded the utterance of the divine saying. בּ דּבּר, literally to speak into a person, as in Hos 1:2. The saying itself commences with Sa2 23:3.

Sa2 22:3

3 The God of Israel saith,

The Rock of Israel speaketh to me:

A Ruler over men, just,

A Ruler in the fear of God.

4 And as light of the morning, when the sun rises,

As morning without clouds:

From shining out of rain (springeth) green out of the earth.

5 For is not my house thus with God?

For He hath made me an everlasting covenant,

Provided with all, and attested;

For all my salvation and all good pleasure,

Should He then not cause it to grow?

As the prophets generally preface their saying with "thus saith the Lord," so David commences his prophetic saying with "the God of Israel saith," for the purpose of describing it most emphatically as the word of God. He designates God "the God" and "The Rock" (as in Sa2 22:3) of Israel, to indicate that the contents of his prophecy relate to the salvation of the people of Israel, and are guaranteed by the unchangeableness of God. The saying which follows bears the impress of a divine oracle even in its enigmatical brevity. The verbs are wanting in the different sentences of Sa2 23:3 and Sa2 23:4. "A ruler over men," sc., "will arise," or there will be. בּאדם does not mean "among men," but "over men;" for בּ is to be taken as with the verb משׁל, as denoting the object ruled over (cf. Gen 3:16; Gen 4:7, etc.). האדם does not mean certain men, but the human race, humanity. This ruler is "just" in the fullest sense of the word, as in the passages founded upon this, viz., Jer 23:5; Zac 9:9, and Psa 72:2. The justice of the ruler is founded in his "fear of God." אלהים יראת is governed freely by מושׁל. (On the fact itself, see Isa 11:2-3.) The meaning is, "A ruler over the human race will arise, a just ruler, and will exercise his dominion in the spirit of the fear of God."

Sa2 23:4

Sa2 23:4 describes the blessing that will proceed from this ruler. The idea that Sa2 23:4 should be connected with Sa2 23:3 so as to form one period, in the sense of "when one rules justly over men (as I do), it is as when a morning becomes clear," must be rejected, for the simple reason that it overlooks Nathan's promise (2 Samuel 7) altogether, and weakens the force of the saying so solemnly introduced as the word of God. The ruler over men whom David sees in spirit, is not any one who rules righteously over men; nor is the seed of David to be regarded as a collective expression indicating a merely ideal personality, but, according to the Chaldee rendering, the Messiah himself, the righteous Shoot whom the Lord would raise up to David (Jer 23:5), and who would execute righteousness and judgment upon earth (Jer 33:15). Sa2 23:4 is to be taken by itself as containing an independent thought, and the connection between it and Sa2 23:3 must be gathered from the words themselves: the appearance (the rise) of this Ruler will be "as light of the morning, when the sun rises." At the same time, the Messiah is not to be regarded as the subject to בּקר אור (the light of the morning), as though the ruler over men were compared with the morning light; but the subject compared to the morning light is intentionally left indefinite, according to the view adopted by Luther in his exposition, "In the time of the Messiah it will be like the light of the morning." We are precluded from regarding the Messiah as the subject, by the fact that the comparison is instituted not with the sun, but with the morning dawn at the rising of the sun, whose vivifying effects upon nature are described in the second clause of the verse. The words שׁמשׁ יזרח are to be taken relatively, as a more distinct definition of the morning light. The clause which follows, "morning without clouds," is parallel to the foregoing, and describes more fully the nature of the morning. The light of the rising sun on a cloudless morning is an image of the coming salvation. The rising sun awakens the germs of life in the bosom of nature, which had been slumbering through the darkness of the night. "The state of things before the coming of the ruler resembles the darkness of the night" (Hengstenberg). The verb is also wanting in the second hemistich. "From the shining from rain (is, comes) fresh green out of the earth." נגהּ signifies the brightness of the rising sun; but, so far as the actual meaning is concerned, it relates to the salvation which attends the coming of the righteous ruler. ממּטר is either subordinate to מנּגהּ, or co-ordinate with it. In the former case, we should have to render the passage, "from the shining of the sun which proceeds out of rain," or "from the shining after rain;" and the allusion would be to a cloudless morning, when the shining of the sun after a night's rain stimulates the growth of the plants. In the latter case, we should have to render it "from the shining (and) from the rain;" and the reference would be to a cloudless morning, on which the vegetation springs up from the ground through sunshine followed by rain. Grammatically considered, the first view (? the second) is the easier of the two; nevertheless we regard the other (? the first) as the only admissible one, inasmuch as rain is not to be expected when the sun has risen with a cloudless sky. The rays of the sun, as it rises after a night of rain, strengthen the fresh green of the plants. The rain is therefore a figurative representation of blessing generally (cf. Isa 44:3), and the green grass which springs up from the earth after the rain is an image of the blessings of the Messianic salvation (Isa 44:4; Isa 45:8).

In Psa 72:6, Solomon takes these words of David as the basis of his comparison of the effects resulting from the government of the true Prince of peace to the coming down of the rain upon the mown grass.

Sa2 23:5

In Sa2 23:5, the prophecy concerning the coming of the just ruler is sustained by being raced back to the original promise in 2 Samuel 7, in which David had received a pledge of this. The first and last clauses of this verse can only be made to yield a meaning in harmony with the context, by being taken interrogatively: "for is not my house so with God?" The question is only indicated by the tone (לא כּי = הלא כּי: Sa2 19:23), as is frequently the case, even before clauses commencing with לּא (e.g., Hos 11:5; Mal 2:15 : cf. Ewald, 324, a.). לא־כן (not so) is explained by the following clause, though the כּי which follows is not to be taken in the sense of "that." Each of the two clauses contains a distinct thought. That of the first is, "Does not my house stand in such a relation to God, that the righteous ruler will spring from it?" This is then explained in the second: "for He hath made an everlasting covenant with me." David calls the promise in Sa2 7:12., that God would establish his kingdom to his seed for ever, a covenant, because it involved a reciprocal relation-namely, that Jehovah would first of all found for David a permanent house, and then that the seed of David was to build the house of the Lord. This covenant is בכּל ערוּכה, "equipped (or provided) with all" that could help to establish it. This relates more especially to the fact that all eventualities were foreseen, even the falling away of the bearers of the covenant of God, so that such an event as this would not annul the covenant (Sa2 7:14-15). וּשׁמוּרה, "and preserved," i.e., established by the assurance that even in that case the Lord would not withdraw His grace. David could found upon this the certainty, that God would cause all the salvation to spring forth which had been pledged to his house in the promise referred to. כּל־ישׁעי, "all my salvation," i.e., all the salvation promised to me and to my house. כּל־חפץ, not "all my desire," but "all the good pleasure" of God, i.e., all the saving counsel of God expressed in that covenant. The כּי before לא is an energetic repetition of the כּי which introduces the explanatory thought, in the sense of a firm assurance: "for all my salvation and all good pleasure, yea, should He not cause it to spring forth?"

Sa2 23:6-7

6 But the worthless, as rejected thorns are they all;

For men do not take them in the hand.

7 And the man who touches them

Provides himself with iron and spear-shaft,

And they are utterly burned with fire where they dwell.

The development of salvation under the ruler in righteousness and the fear of God is accompanied by judgment upon the ungodly. The abstract בליּעל, worthlessness, is stronger than בליּעל אישׁ, the worthless man, and depicts the godless as personified worthlessness. מנד, in the Keri מנּד, the Hophal of נוּד or נדד, literally "scared" or hunted away. This epithet does not apply to the thorns, so well as to the ungodly who are compared to thorns. The reference is to thorns that men root out, not to those which they avoid on account of their prickles. כּלּהם, an antiquated form for כּלּם (see Ewald, 247, d.). To root them out, or clean the ground of them, men do not lay hold of them with the bare hand; but "whoever would touch them equips himself (ימּלא, sc., ידו, to 'fill the hand' with anything: Kg2 9:24) with iron, i.e., with iron weapons, and spear-shaft" (vid., Sa1 17:7). This expression also relates to the godless rather than to the thorns. They are consumed בּשּׁבת, "at the dwelling," i.e., as Kimchi explains, at the place of their dwelling, the place where they grow. For בּשּׁבת cannot mean "on the spot" in the sense of without delay. The burning of the thorns takes place at the final judgment upon the ungodly (Mat 13:30).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Last words - Not simply the last that he spoke, but the last which he spake by the spirit of God, assisting and directing him in an extraordinary manner. When we find death approaching, we should endeavour both to honour God, and to profit others with our last words. Let those who have had experience of God's goodness, and the pleasantness of the ways of wisdom, when they come to finish their course, leave a record of those experiences, and bear their testimony to the truth of the promise. Raised - Advanced from an obscure estate, to the kingdom. Whom, God singled out from all the families of Israel, and anointed to be king. Psalmist - He who was eminent among the people of God, for composing sweet and holy songs to the praise of God, and for the use of his church in after ages: these seem not to be the words of David, but of the sacred penman of this book.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
These be the last words of David - I suppose the last poetical composition is here intended. He might have spoken many words after these in prose, but none in verse. Other meanings are given; this I prefer. The words of this song contain a glorious prediction of the Messiah's kingdom and conquests, in highly poetic language. The sweet psalmist of Israel - This character not only belonged to him as the finest poet in Israel, but as the finest and most Divine poet of the whole Christian world. The sweet psalmist of Israel has been the sweet psalmist of every part of the habitable world, where religion and piety have been held in reverence.

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¹ Now these be the last [0314] words [01697] of David [01732]. David [01732] the son [01121] of Jesse [03448] said [05002], and the man [01397] who was raised up [06965] on high [05920], the anointed [04899] of the God [0430] of Jacob [03290], and the sweet [05273] psalmist [02158] of Israel [03478], said [05002],
² The Spirit [07307] of the LORD [03068] spake [01696] by me, and his word [04405] was in my tongue [03956].
³ The God [0430] of Israel [03478] said [0559], the Rock [06697] of Israel [03478] spake [01696] to me, He that ruleth [04910] over men [0120] must be just [06662], ruling [04910] in the fear [03374] of God [0430].
⁴ And he shall be as the light [0216] of the morning [01242], when the sun [08121] riseth [02224], even a morning [01242] without [03808] clouds [05645]; as the tender grass [01877] springing out of the earth [0776] by clear shining [05051] after rain [04306].
⁵ Although my house [01004] be not so with God [0410]; yet he hath made [07760] with me an everlasting [05769] covenant [01285], ordered [06186] in all things, and sure [08104]: for this is all my salvation [03468], and all my desire [02656], although he make it not to grow [06779].
⁶ But the sons of Belial [01100] shall be all of them as thorns [06975] thrust away [05074], because they cannot be taken [03947] with hands [03027]:
⁷ But the man [0376] that shall touch [05060] them must be fenced [04390] with iron [01270] and the staff [06086] of a spear [02595]; and they shall be utterly [08313] burned [08313] with fire [0784] in the same place [07675].

³⁰ Let [863] both [297] grow together [4885] until [3360] the harvest [2326]: and [2532] in [1722] the time [2540] of harvest [2326] I will say [2046] to the reapers [2327], Gather ye together [4816] first [4412] the tares [2215], and [2532] bind [1210] them [846] in [1519] bundles [1197] to [4314] burn [2618] them [846]: but [1161] gather [4863] the wheat [4621] into [1519] my [3450] barn [596].

⁷ And the staff [06086] [02671] of his spear [02595] was like a weaver's [0707] beam [04500]; and his spear's [02595] head [03852] weighed six [08337] hundred [03967] shekels [08255] of iron [01270]: and one bearing [05375] a shield [06793] went [01980] before [06440] him.

²⁴ And Jehu [03058] drew a bow [07198] with his full [04390] strength [03027], and smote [05221] Jehoram [03088] between his arms [02220], and the arrow [02678] went out [03318] at his heart [03820], and he sunk down [03766] in his chariot [07393].

⁶ But the sons of Belial [01100] shall be all of them as thorns [06975] thrust away [05074], because they cannot be taken [03947] with hands [03027]:
⁷ But the man [0376] that shall touch [05060] them must be fenced [04390] with iron [01270] and the staff [06086] of a spear [02595]; and they shall be utterly [08313] burned [08313] with fire [0784] in the same place [07675].

¹⁴ I will be his father [01], and he shall be my son [01121]. If he commit iniquity [05753], I will chasten [03198] him with the rod [07626] of men [0582], and with the stripes [05061] of the children [01121] of men [0120]:
¹⁵ But my mercy [02617] shall not depart away [05493] from him, as I took [05493] it from Saul [07586], whom I put away [05493] before [06440] thee.

¹² And when thy days [03117] be fulfilled [04390], and thou shalt sleep [07901] with thy fathers [01], I will set up [06965] thy seed [02233] after [0310] thee, which shall proceed [03318] out of thy bowels [04578], and I will establish [03559] his kingdom [04467].

¹⁵ And did not he make [06213] one [0259]? Yet had he the residue [07605] of the spirit [07307]. And wherefore one [0259]? That he might seek [01245] a godly [0430] seed [02233]. Therefore take heed [08104] to your spirit [07307], and let none deal treacherously [0898] against the wife [0802] of his youth [05271].

⁵ He shall not return [07725] into the land [0776] of Egypt [04714], but the Assyrian [0804] shall be his king [04428], because they refused [03985] to return [07725].

²³ Therefore the king [04428] said [0559] unto Shimei [08096], Thou shalt not die [04191]. And the king [04428] sware [07650] unto him.

⁵ Although my house [01004] be not so with God [0410]; yet he hath made [07760] with me an everlasting [05769] covenant [01285], ordered [06186] in all things, and sure [08104]: for this is all my salvation [03468], and all my desire [02656], although he make it not to grow [06779].

⁶ He shall come down [03381] like rain [04306] upon the mown [01488] grass: as showers [07241] that water [02222] the earth [0776].

⁸ Drop down [07491], ye heavens [08064], from above [04605], and let the skies [07834] pour down [05140] righteousness [06664]: let the earth [0776] open [06605], and let them bring forth [06509] salvation [03468], and let righteousness [06666] spring up [06779] together [03162]; I the LORD [03068] have created [01254] it.

⁴ And they shall spring up [06779] as among [0996] the grass [02682], as willows [06155] by the water [04325] courses [02988].

³ For I will pour [03332] water [04325] upon him that is thirsty [06771], and floods [05140] upon the dry ground [03004]: I will pour [03332] my spirit [07307] upon thy seed [02233], and my blessing [01293] upon thine offspring [06631]:

³ The God [0430] of Israel [03478] said [0559], the Rock [06697] of Israel [03478] spake [01696] to me, He that ruleth [04910] over men [0120] must be just [06662], ruling [04910] in the fear [03374] of God [0430].

⁴ And he shall be as the light [0216] of the morning [01242], when the sun [08121] riseth [02224], even a morning [01242] without [03808] clouds [05645]; as the tender grass [01877] springing out of the earth [0776] by clear shining [05051] after rain [04306].

¹⁵ In those days [03117], and at that time [06256], will I cause the Branch [06780] of righteousness [06666] to grow up [06779] unto David [01732]; and he shall execute [06213] judgment [04941] and righteousness [06666] in the land [0776].

⁵ Behold, the days [03117] come [0935], saith [05002] the LORD [03068], that I will raise [06965] unto David [01732] a righteous [06662] Branch [06780], and a King [04428] shall reign [04427] and prosper [07919], and shall execute [06213] judgment [04941] and justice [06666] in the earth [0776].

² And the spirit [07307] of the LORD [03068] shall rest [05117] upon him, the spirit [07307] of wisdom [02451] and understanding [0998], the spirit [07307] of counsel [06098] and might [01369], the spirit [07307] of knowledge [01847] and of the fear [03374] of the LORD [03068];
³ And shall make him of quick understanding [07306] in the fear [03374] of the LORD [03068]: and he shall not judge [08199] after the sight [04758] of his eyes [05869], neither reprove [03198] after the hearing [04926] of his ears [0241]:

² He shall judge [01777] thy people [05971] with righteousness [06664], and thy poor [06041] with judgment [04941].

⁹ Rejoice [01523] greatly [03966], O daughter [01323] of Zion [06726]; shout [07321], O daughter [01323] of Jerusalem [03389]: behold, thy King [04428] cometh [0935] unto thee: he is just [06662], and having salvation [03467]; lowly [06041], and riding [07392] upon an ass [02543], and upon a colt [05895] the foal [01121] of an ass [0860].

⁷ If [0518] thou doest well [03190], shalt thou not be accepted [07613]? and if thou doest not well [03190], sin [02403] lieth [07257] at the door [06607]. And unto thee shall be his desire [08669], and thou shalt rule [04910] over him.

¹⁶ Unto the woman [0802] he said [0559], I will greatly [07235] multiply [07235] thy sorrow [06093] and thy conception [02032]; in sorrow [06089] thou shalt bring forth [03205] children [01121]; and thy desire [08669] shall be to thy husband [0376], and he shall rule [04910] over thee.

³ The God [0430] of my rock [06697]; in him will I trust [02620]: he is my shield [04043], and the horn [07161] of my salvation [03468], my high tower [04869], and my refuge [04498], my saviour [03467]; thou savest [03467] me from violence [02555].

² The beginning [08462] of the word [01696] of the LORD [03068] by Hosea [01954]. And the LORD [03068] said [0559] to Hosea [01954], Go [03212], take [03947] unto thee a wife [0802] of whoredoms [02183] and children [03206] of whoredoms [02183]: for the land [0776] hath committed great [02181] whoredom [02181], departing from [0310] the LORD [03068].

² The Spirit [07307] of the LORD [03068] spake [01696] by me, and his word [04405] was in my tongue [03956].

² The LORD [03050] is my strength [05797] and song [02176], and he is become my salvation [03444]: he [02088] is my God [0410], and I will prepare him an habitation [05115]; my father's [01] God [0430], and I will exalt [07311] him.

⁴⁴ Thou also hast delivered [06403] me from the strivings [07379] of my people [05971], thou hast kept [08104] me to be head [07218] of the heathen [01471]: a people [05971] which I knew [03045] not shall serve [05647] me.

¹⁶ And thine house [01004] and thy kingdom [04467] shall be established [0539] for [05704] ever [05769] before [06440] thee: thy throne [03678] shall be established [03559] for [05704] ever [05769].

⁷ And my people [05971] are bent [08511] to backsliding [04878] from me: though they called [07121] them to the most High [05920], none at all [03162] would exalt [07311] him.

³ And he took up [05375] his parable [04912], and said [0559], Balaam [01109] the son [01121] of Beor [01160] hath said [05002], and the man [01397] whose eyes [05869] are open [08365] hath said [05002]:

¹⁵ And he took up [05375] his parable [04912], and said [0559], Balaam [01109] the son [01121] of Beor [01160] hath said [05002], and the man [01397] whose eyes [05869] are open [08365] hath said [05002]: