After this earliest general statement there are three distinct groups or periods of prediction regarding the coming One.  During the making of the nation, during its high tide of strength and glory under David and his son, during the time of its going to pieces.  As the national glory is departing, the vision takes on its most glorious coloring.  The first of these is during the making of the nation.  As the man who is to be father of the chosen family is called away from his kinfolk to a preparatory isolation, he is cheered with the promise that his relationship is to be a relationship of leadership and of great blessing to the whole earth.  This is repeated to his son and to his grandson, as each in turn becomes head of the family.  As his grandson, the father of the twelve men whose names become the tribe names, is passing away he prophetically sees the coming leadership narrowed to Judah, through whom the great Leader is to come.

Later yet, in a story of divination and superstition characteristic of the time, a strange prophet is hired by an enemy to pronounce a curse upon the new nation.  This diviner is taken possession of by the Spirit of God, and forced to utter what is clearly against his own mercenary desires.  He sees a coming One, in the future, who is to smite Israel’s enemies and rule victoriously.

During the last days of Moses that man, great to the whole race, speaks a word that sinks in deep.  In his good-bye message he says there is some One coming after him, who will be to them as he had been, one of their own kin, a deliverer, king, lawgiver, a wise, patient, tender judge and teacher.  The nation never forgot that word.  When John the Baptist came, they asked, “Art thou the prophet?”

The second group of predictions is found during the nation’s strength and glory.  To David comes the promise that the royal house he has founded is to be forever, in contrast with Saul’s, even though his successors may fail to keep faith with God.  It is most striking to note how much this meant to David.  He accepts it as meaning that the nation’s Messiah and the world’s King is to be of his own blood.  “Thou hast spoken also of thy servant’s house for a great while to come.”  Then follows this very significant sentence:  “And this is (or, must be) the law of the man (or, the Adam).”  This promise must refer to the plan of God concerning the woman’s seed, the man, the Adam.

At the close, when the tether of life is slipping its hold, this vision of the coming greater Heir promised by God evidently fills his eye.  He says: 

    “There shall lie One that ruleth over men;
    A righteous One, that ruleth in the fear of God. 
    And it shall be then as the light of the morning,
    When the sun ariseth,
    A morning without clouds,
    The tender grass springing out of the earth through
        clear shining after rain.”