Great David’s Greater Son

Third Week of Advent: the Incarnation, the Parousia, and the Covenants of Israel

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But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days.
Micah 5:2

And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to 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.”
Luke 1:30–33

And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord.”
Luke 2:10–11

When the angels proclaimed the upcoming birth of Jesus to Mary and later to the shepherds outside Bethlehem, the heavenly messengers particularly highlighted Jesus’ Davidic lineage. When laying out Jesus’ genealogy, the gospel writer Matthew used David as a significant waypoint, marking fourteen generations from Abraham to David, fourteen from David to the Babylonian exile, and fourteen from exile to the birth of Jesus.¹² God’s covenant with David is center stage at the moment of the Incarnation.

However, to those who just flipped open their Bible to the gospels, the titles and concepts trumpeted by the herald angels might need a bit of context. What or who is a Messiah (or its Greek equivalent, “Christ”)? Where and when is his kingdom established? Why would these two ideas necessarily be linked with the title “Son of David”?

A brief survey of the term “messiah” in the Tanakh³ will show that the term was not generally a title but a descriptive word for one who is anointed with oil and set apart for a certain task. In the book of Leviticus, “messiah” describes the anointed high priest.⁴ The books of 1 and 2 Samuel, 1 and 2 Chronicles, and the Psalms mainly use “messiah” to refer to the anointed kings of Israel, particularly David and his descendants.⁵ ⁶

There are notable exceptions, such as Psalm 28:8 and Psalm 105:15, which call the people of Israel and Israel’s prophets messiahs.

The prophets simultaneously broadened and narrowed the “anointed” label in their writings. Isaiah 45:1 refers to the gentile king Cyrus as messiah. In Lamentations 4:20, Jeremiah calls the people of Zion the LORD’s anointed, as does Habakkuk 3:13. In the prophecy of seventy-sevens given to Daniel,⁷ there are two specific messianic figures mentioned. Knowing the subsequent history, we might reasonably speculate that the first messiah is Nehemiah, who oversaw the rebuilding of Jerusalem’s walls. The second messiah is Jesus of Nazareth, who is “cut off.”⁸

Even with this strong hint from Daniel, it is not apparent that this messiah would be the unique and promised Son of David.

The Torah and the Writings are rich with the concept of messiahs and focus on David as the prototypical anointed leader. At the same, the prophets spoke of a future king who would sit on David’s throne, though they did not refer to this figure as a messiah.⁹ It was not until the intertestamental period that the connection was made, and the angels could announce Jesus as both the Son of David and the Christ without confusing their hearers. At that point, the Messiah had become widely understood to be a technical title of an eschatological figure who would save the faithful of Israel and rule over an everlasting kingdom, as promised to his father, David.

My Steadfast Sure Love for David

When God established the thrice-anointed¹⁰ David as king over Israel, Hiram, the king of Tyre, sent messengers, masons, carpenters, and timber to help build a house for David in Jerusalem.¹¹ In that same city, David pitched a tent to house the ark of the covenant and went with the priests, Levites, elders of Israel, and the commanders of thousands to bring the ark to its resting place. The parade was ecstatic, with loud music, shouting, and wild dancing. The ark was then installed in the Tabernacle of David. Before the vessel containing the two stone tablets of Moses’ covenant, Asaph and his brothers sang a song by David, thanking the LORD for remembering his covenant to Abraham.

When David returned to his house after the festivities, the discrepancy between his grand palace made of cedar and the humble tent where the ark resided bothered him. David summoned the prophet Nathan and expressed his desire to build a house for God. Nathan initially encouraged this impulse, but that night, the word of the Lord came to Nathan in a vision and commanded him to take a message to David.

“Thus says the LORD: It is not you who will build me a house to dwell in. For I have not lived in a house since the day I brought up Israel to this day, but I have gone from tent to tent and from dwelling to dwelling. In all places where I have moved with all Israel, did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people, saying, ‘Why have you not built me a house of cedar?'”
1 Chronicles 17:4–6

The Lord softens the blow of this pronouncement by promising that Israel will dwell in safety during David’s reign, that he will make David’s name great, and that God will continue to be with David wherever he goes. God then continues with an astounding pledge.

“Moreover, I declare to you that the LORD will build you a house. When your days are fulfilled to walk with your fathers, I will raise up your offspring after you, one of your own sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever. I will be to him a father, and he shall be to me a son. I will not take my steadfast love from him, as I took it from him who was before you, but I will confirm him in my house and in my kingdom forever, and his throne shall be established forever.'”
1 Chronicles 17:10–14

In response to these words, King David walked over to the Tabernacle, sat before the ark, and offered worship and thanks for the eternal establishment of his house.¹² And though David would not build the Temple himself, he began to gather the materials and prepare the plans for the construction that would take place during his son Solomon’s reign.¹³

Solomon faithfully carried out the construction of the Temple. When the building was complete and furnished, the priests brought the ark of the covenant inside with an elaborate procession and innumerable sacrifices. After the priests left the Holy Place, the cloud of God’s glory filled the Temple.

Solomon then praised the LORD for his faithfulness to his father, David. He asked that the LORD consecrate the Temple and then blessed the people of Israel, reminding them of God’s promises to their fathers.¹⁴

Soon after the consecration of the Temple, the LORD appeared to Solomon with a confirmation and a warning.

“I have heard your prayer and your plea, which you have made before me. I have consecrated this house that you have built, by putting my name there forever. My eyes and my heart will be there for all time. And as for you, if you will walk before me, as David your father walked, with integrity of heart and uprightness, doing according to all that I have commanded you, and keeping my statutes and my rules, then I will establish your royal throne over Israel forever, as I promised David your father, saying, ‘You shall not lack a man on the throne of Israel.’ But if you turn aside from following me, you or your children, and do not keep my commandments and my statutes that I have set before you, but go and serve other gods and worship them, then I will cut off Israel from the land that I have given them, and the house that I have consecrated for my name I will cast out of my sight, and Israel will become a proverb and a byword among all peoples. And this house will become a heap of ruins. Everyone passing by it will be astonished and will hiss, and they will say, ‘Why has the LORD done thus to this land and to this house?’ Then they will say, ‘Because they abandoned the LORD their God who brought their fathers out of the land of Egypt and laid hold on other gods and worshiped them and served them. Therefore the LORD has brought all this disaster on them.”
1 Kings 9:3–9

What a surprise! When God made his covenant with David, he didn’t put any conditions on his promises. God affirms these promises to Solomon, saying he had eternally planted his name, eyes, and heart in Jerusalem. With Solomon, however, the LORD binds up the kingship of Israel with keeping the law and worshiping God alone. Should the king break those commandments and turn to idol worship, the curse of the law will fall on him, his household, the land, and the people.

We seem to be at the same impasse we reached by cutting the covenant at Sinai. Does the keeping of God’s covenant with Abraham depend on Israel’s ability to follow the law of Moses? Will fulfilling God’s promise to David depend on his sons’ obedience?

Heartbreakingly, though the LORD had appeared to Solomon twice, though Solomon had witnessed the Temple filling with God’s glory, and though he had more wisdom than anyone, Solomon went after foreign women and their gods.

In response, the LORD brought judgment to the house of David.

“Since this has been your practice and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and will give it to your servant. Yet for the sake of David your father I will not do it in your days, but I will tear it out of the hand of your son. However, I will not tear away all the kingdom, but I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen.”
1 Kings 11:11–13

Tear proved to be all too accurate a word for the rending of the nation that was to take place during the reign of Solomon’s son, Rehoboam, when the house of Israel rebelled against the house of David, with only the tribes of Judah and Benjamin willing to fight for Rehoboam. The Ephraimite Jeroboam was made king of the ten northern tribes of Israel, the LORD having raised him up and given him a similar warning to Solomon’s the generation before. God also told Jeroboam that the discipline of David’s house was not permanent.¹⁵

Despite the LORD’s promises and warnings, Jeroboam feared that the ten tribes of Israel would return to Rehoboam because they were still offering sacrifices at the Temple in Jerusalem in Judea. So Jeroboam instituted a blatant and comprehensive system of idolatry in the north to replace the Temple worship in the land of Judah. This horrific decision sealed the fate of Jeroboam’s house as well as the northern tribes, who would be scattered “beyond the Euphrates.” ¹⁶

So, the monarchies of both northern and southern kingdoms continued on their downward spiral until the Assyrians sacked the northern kingdom and scattered the ten tribes beyond the Euphrates. Judah was spared for 135 more years but then fell to Babylonian conquerors and went into exile themselves.

One can only imagine that the exiles who still believed that David’s covenant would one day be fulfilled often prayed Psalm 89 in anguish: “How long, O LORD? Will you hide yourself forever? How long will your wrath burn like fire? …Lord, where is your steadfast love of old, which by your faithfulness you swore to David?”

Great Expectations

Though Psalm 89 ends on a note of desperation, pleading for the Lord to fulfill his promises to David, it anchors itself in God’s declaration of the covenant’s validity. “I will not violate my covenant or alter the word that went forth from my lips. Once for all I have sworn by my holiness; I will not lie to David. His offspring shall endure forever, his throne as long as the sun before me. Like the moon it shall be established forever, a faithful witness in the skies.” ¹⁷

When the Davidic kingship did not reestablish itself after the Babylonian exile, Jewish exegetes began to believe that the ideal Davidic messiah would appear at the culmination of history, a watershed revelation that caused them to read the scriptures with new eyes. Suddenly, passages such as Genesis 49:10 and Numbers 24:17 had fresh meaning and were seen as ultimately future realities attached to the Messiah. Prophecies with terms such as “branch,” ¹⁸ and “prince”¹⁹ were understood to refer to the same ultimate inheritor of David’s promises.

The gospels record this ongoing conversation about the identity of the Son of David in two different stories. In one, a group of Pharisees gathered around Jesus to hear his teaching, and Jesus asked them a common theological question: “What do you think about the Messiah? Whose son is he?”

They reply, “He is the son of David.”

Though this is presumably the correct answer, since the gospel writers go to great lengths to demonstrate that Jesus is both Messiah and the Son of David, Jesus presses them by quoting Psalm 110.

“How is it then that David, in the Spirit, calls him Lord, saying, ‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet”‘? If then David calls him Lord, how is he his son?”

The gathered Pharisees had no answer.²⁰ Though Jesus does not answer his question to Pharisees then, the answer to Psalm 110’s riddle might be in Jesus’ Revelation to John, when Jesus calls himself the “Root and the Offspring of David.” ²¹ The Messiah and Son of David were already connected concepts, but Jesus wanted his listeners to connect that the Christ is both creator and descendent of David. He is both God and man.

The second gospel story demonstrates the intensity of apocalyptic messianic hope among the people living in Judea during the time of Jesus. John the Baptizer was the object of messianic speculation, but he tried to put these rumors to rest. “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” ²²

Unfortunately, this messianic message reached the ears of Herod the Tetrarch, who was already disposed to dislike John and rumors of a coming king of Israel, so he threw John into prison.

From prison, John heard about the ministry of Jesus, the cousin he had baptized and on whom he had seen a dove from heaven descend. Like those in Babylonian exile fourteen generations earlier, John was desperate for the Son of David to come and act, particularly against the wicked rulers who oppressed him. So, he sent word through his disciples to ask Jesus a simple question: “Are you the one who is to come, or are we to look for another?”

Jesus’ reply is equally simple, though somewhat enigmatic. “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. And blessed is the one who is not offended by me.”²³

The Hands of the King Are the Hands of a Healer²⁴

While pondering Jesus’ answer to John’s “Are you the one who is to come?” we might think of the Isaiah 61 passage read earlier by Jesus in the synagogue in Nazareth. Though perhaps not explicitly about the Messiah, it certainly describes a messianic age. But Isaiah 61, though it directly references the “good news to the poor,” it curiously lacks the healing miracles Jesus presents as his credentials.

The idea that the son of David was a healer and an exorcist was widespread in Jesus’ day. A fragment of the “Messianic Apocalypse,” one of the Dead Sea Scrolls found near Qumran, summarizes the expectation of what the Messiah would look like in almost the exact terms Jesus offers John. “He will release the captives, make the blind see, raise up the do[wntrodden]…When he [come]s then he will heal the sick, resurrect the dead, and to the poor announce glad tidings… he will lead the [ho]ly ones, he will shepherd [th]em.”²⁵

Perhaps the connection that David’s son would be known by his healing power came from reading and collating the oracles of Ezekiel, particularly the Lord’s rebuke to the wicked shepherds of Israel in Ezekiel 34. “The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought.” Therefore, “I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak…I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them.”

Just as David was a good shepherd over his father’s flocks as a boy and then a good shepherd of Israel as king, so the Son of David would save the sheep from the bad shepherds who exploited and imprisoned them, healing and freeing them.

When Jesus healed or cast out demons, he often did so in response to an appeal to “the Son of David.” ²⁶ That Jesus had the good shepherd of Ezekiel in mind was evident when a foreign Canaanite woman came to beg the Son of David to deliver her daughter from demonic oppression in Matthew 15:22. Jesus answered her request by saying that his mission of healing was only to “the lost sheep of the house of Israel.” She pressed him further by kneeling at his feet, and Jesus again objected, saying, “It is not right to take the children’s bread and throw it to the dogs.” The humble and quick-witted gentile woman answered him, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.”

The Pharisees would later not be able to fully answer Jesus’ question, “Whose son is the Messiah?” but this Canaanite woman knew, appealing to the Son of David for her daughter’s freedom. But Jesus had a clear mission, and these sign-acts of healing were for the benefit of the lost sheep of Israel and to confirm him as their good shepherd. To heal foreigners would be outside the mandate of the covenants and could potentially muddy the waters of Jesus’ claim to be the Messiah.

However, this woman took to heart the last part of Jesus’ message to John, “Blessed is the one who is not offended by me,” and did not attempt to subvert or redefine his mission. Instead, she willingly accepted being an outlier, an exception that proved the rule, a gentile who highlighted the centrality of Israel rather than attempting to shift away from it. This acknowledgment of the grace toward the elect being the means of grace to those outside the covenant harks back to David’s prayer of gratitude for God’s covenant with him. “You have spoken also of your servant’s house for a great while to come, and this is instruction for mankind, O Lord GOD!” ²⁷ God’s faithfulness to David would teach the nations about his character. The Canaanite woman received this instruction, and her faith touched and amazed Jesus, who instantly healed her daughter.

Blessed is the Coming Kingdom of Our Father David

After his consequential encounter with the Canaanite woman, Jesus continued ministering healing and preaching good news to the poor. When the time came for the Passover pilgrimage, Jesus entered the gates of Jerusalem seated on a donkey, receiving a royal welcome with shouts of “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!” ²⁸

But if his entry was triumphal, the rest of the Passover holiday was less so. Disgusted by the profane use of the Temple courts, Jesus overturned the tables of corrupt money lenders.²⁹ Different sects tried to ambush Jesus with questions designed to trap him.³⁰ Jesus then pronounces woes on the scribes and Pharisees because of their destructive shepherding of Israel.[mft]See Matthew 23:1–36.[/mfn] He ends his litany with a lament over Jerusalem: “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.'” ³¹

Less than a week before, crowds had welcomed Jesus into Jerusalem with cries of “Blessed is he who comes in the name of the Lord.” But this advent was not when the promises to David would be consummated. Instead, David’s covenant was confirmed by the healing miracles of the Good Shepherd. Jesus will fulfill all the promises to David at his second advent when he is received by triumphant shouts at Jerusalem’s gates.

John understood, as did Jesus’ disciples, that the ministry of the Son of David did not stop with healing miracles. His kingship was inextricably bound to the regathering of the exiled lost sheep of Israel, those ten tribes still scattered beyond the Euphrates.³² He judges the nations and separates the sheep from the goats.³³ David’s son would unite the split nation and bring all twelve tribes under one king.³⁴ Under his rule, Israel would enjoy uninterrupted righteous leadership, peace, and prosperity in their promised land.³⁵ His reign would be based in Jerusalem, and the nations would inquire of him there.³⁶

These prophecies are why the disciples asked the resurrected Jesus, after he taught them about the coming kingdom for forty days, “Lord, will you at this time restore the kingdom to Israel?”

“It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” ³⁷

John had prophesied that the Messiah would baptize his people with the Holy Spirit and fire, and the disciples would soon experience that power. These indwelt messengers would then bear witness to God’s faithfulness to his covenant for the instruction of mankind, as David had delightedly exclaimed in 2 Samuel 7:19. These apostles were eyewitnesses to the prophetic words more fully confirmed. They urged their listeners to await the second advent of the chief Shepherd when they would receive their glorious crown.³⁸

This message spread, though less than a generation later, Roman armies destroyed the Temple, and the people in Israel were slaughtered and scattered. Like their forebears in exile, those who held fast to the eternal covenant endured with patient expectation.

“Thus says the LORD: If you can break my covenant with the day and my covenant with the night, so that day and night will not come at their appointed time, then also my covenant with David my servant may be broken, so that he shall not have a son to reign on his throne, and my covenant with the Levitical priests my ministers. As the host of heaven cannot be numbered and the sands of the sea cannot be measured, so I will multiply the offspring of David my servant, and the Levitical priests who minister to me.”
Jeremiah 33:20–22

In just a few verses, the prophet Jeremiah lays out the continuity of our covenantal hope. The covenant with David is as sure as the sun. The covenant with the Levitical priests (i.e., Moses) is as unshakable as the moon. The promise to Abraham that his descendants would outnumber the stars is also applied to the Levitical priesthood and David.

So we join this great cloud of witnesses— prophets, priests, and kings—in putting our hope in God’s steadfast love for David. We join the exiles who cried out with the Psalmist, “How long, oh Lord!” When we experience the healing ministry of the Son of David, we gratefully recall God’s faithfulness to Israel. We wait for the day when Israel will receive her king with cries of “Blessed is he who comes in the name of the Lord!” We believe the angel’s words to Mary that her son would receive “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.”

Thanks for reading this third week of “Advent: The Incarnation, the Parousia, and the Covenants of Israel.” If you missed the first three installments, you can catch up by reading “Maranatha: Our Lord (Has) Come,” “Son of Abraham,” and “Born Under the Law.” Please stay tuned for the last installment in the series for the fourth week of Advent: “The House of Israel and the House of Judah.”

Footnotes

1
See Matthew 1:17.
2
The numerical value of the Hebrew consonants of David’s name (4, 6, 4) add up to the number 14, highlighting David even further in this verse.
3
Tanakh is another name for the scriptures that Christians will know as the “Old Testament.” It is a combination of the Hebrew words Torah (the law), neviim (the prophets), and ketuvim (the writings). It will come as no surprise to those following this series that I would find it fundamentally unhelpful to divide the covenants or testaments of God and so prefer to use “Tanakh.” Beyond it being a mere matter of preference, however, both Jesus and Paul referred to this collection of scriptures as “the law and the prophets,” so I think the Tanakh has sufficient precedent for our use. See Matthew 7:12, 22:40; Luke 16:16; Acts 13:15; Romans 3:21.
4
See Leviticus 4:3, 5, 16; 6:22.
5
See 1 Samuel 2:10, 35, 12:3, 5, 16:6, 24:6, 10, 26:9, 11, 16, 23; 2 Samuel 1:14, 16, 19:21, 22:51, 23:1; 2 Chronicles 6:42; Psalm 2:2, 18:50, 20:6, 84:9, 132:10, 17.
6
Many might object to passages such as Psalm 2:2, being included in this list of verses referring solely to historical kings of Israel rather than describing a future messiah. By the late second temple period, groups such as the Pharisees understood that Psalm 2:2 referenced a specific future messiah, referring to the Son of David rather than a son. That strong association seems to have truly happened during and after the Babylonian exile when only an act of God could restore David’s fallen house, and is a major theme of second temple literature such as Psalms of Solomon and 4 Ezra. During David’s, Solomon’s, and the kings of Judah’s reigns, it was still reasonable to think that this Psalm might refer simply to David’s unbroken dynasty.
7
See Daniel 9:24–27.
8
The interpretation of Gabriel’s message to Daniel in chapter 9 is hotly contested, and opinions vary widely. James Bejon’s commentary provides a helpful framework for navigating this difficult passage.
9
See Jeremiah 23:5–6; 33:14–26; Ezekiel 34:23–24; 37:24–25; Zechariah 3:8–10; 6:9–15; 9:9–10.
10
See 1 Samuel 16:1–13, 2 Samuel 2:1-4, 2 Samuel 5:3.
11
See 1 Chronicles 14:1.
12
See 1 Chronicles 16–17.
13
See 1 Chronicles 22:14–16.
14
See 1 Kings 8.
15
See 1 Kings 11:29–39.
16
See 1 Kings 12–14.
17
Psalm 89:34–37
18
See Jeremiah 23:5, 33:15, Zechariah 3:8, 6:12.
19
See Ezekiel 34:23, 37:25.
20
See Matthew 22:41–46.
21
See Revelation 22:16.
22
See Luke 3:15–17.
23
See Matthew 11:2–6.
24
In The Return of the King by J.R.R. Tolkien, the king of Gondor returns to his besieged city in disguise to tend to his wounded friends. Gondor’s legend was that “the hand of the king are the hands of a healer, and so shall the rightful king be known.” The disguised king worked through the night to heal the wounded of the city, and rumors began to fly that the king had returned. This fictional picture beautifully portrays a gospel truth.
25
2 ii 8, 11-13
26
See Matthew 9:27, 12:23, 15:22, 20:30–31, Mark 10:47–48, Luke 18:38–39.
27
See 2 Samuel 7:19.
28
See Mark 11:9–10.
29
See Matthew 21:15.
30
See Matthew 21:23–27, 22:15–33, 41–45.
31
Matthew 23:37–39
32
See Ezekiel 34:11–16.
33
See Ezekiel 34:17.
34
See Ezekiel 34:23–24.
35
See Isaiah 11:1–5, Jeremiah 23:5–7, Ezekiel 37:24–28.
36
See Isaiah 11:10.
37
Acts 1:7–8
38
See 1 Peter 5:4.

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My Steadfast Sure Love for David

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My Steadfast Sure Love for David

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Blessed is the Coming Kingdom of Our Father David

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