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THE DAVIDIC COVENANT
The eschatological implications of the Abrahamic covenant lie in the words land and seed. The land promises are enlarged and confirmed through the Palestinian covenant. In the next of Israel's great covenants, that made with David, God is enlarging and confirming the seed promises. This will be noted in the passages dealing with the formulation of the Davidic covenant. And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom [2 Sam. 7:12].The seed promise contained in the Abrahamic covenant is now made the center of the Davidic promise. The seed promises in general and the seed line of David, with his kingdom, house, and throne, are amplified. I. THE IMPORTANCE OF THE DAVIDIC COVENANT Inherent
in the Davidic covenant are many of the crucial issues facing the student
of Eschatology. Will there be a literal millennium? Is the church the kingdom?
What is God's kingdom? What is Christ's kingdom? Will the nation Israel
be regathered and restored under her Messiah? Is the kingdom present or
future? These and many more crucial issues can be decided only by a correct
interpretation of that which was covenanted to David. Berkhof is representative
of amillenarians when he says:
II. THE PROVISIONS OF THE DAVIDIC COVENANT The promise made by God to David is given in 2 Samuel 7:12-16, where we read: And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established forever before thee: thy throne shall be established forever.The historical background of the Davidic covenant is well known. Inasmuch as David had come to power and authority in the kingdom and now dwelt in a house of cedar, it seemed incongruous that the One from whom he derived his authority and government should still dwell in a house of skins. It was David's purpose to build a suitable dwelling place for God. Because he had been a man of war, David was not permitted to build this house. That responsibility was left to Solomon, the prince of peace. However, God does make certain promises to David concerning the perpetuity of his house. The provisions of the Davidic covenant include, then, the following items: (1) David is to have a child, yet to be born, who shall succeed him and establish his kingdom. (2) This son (Solomon) shall build the temple instead of David. (3) The throne of his kingdom shall be established forever. (4) The throne will not be taken away from him (Solomon) even though his sins justify chastisement. (5) David's house, throne, and kingdom shall be established forever.2 The essential features, eschatologically, of this covenant are implicit in three words found in 2 Samuel 7:16: house, kingdom, throne. Walvoord well defines these terms as used in this covenant. He writes: What do the major terms of the covenant mean? By David's "house" it can hardly be doubted that reference is made to David's posterity, his physical descendants. It is assured that they will never be slain in toto, nor displaced by another family entirely. The line of David will always be the royal line. By the term "throne" it is clear that no reference is made to a material throne, but rather to the dignity and power which was sovereign and supreme in David as king. The right to rule always belonged to David's seed. By the term "kingdom" there is reference to David's political kingdom over Israel. By the expression "for ever" it is signified that the Davidic authority and Davidic kingdom or rule over Israel shall never be taken from David's posterity. The right to rule will never be transferred to another family, and its arrangement is designed for eternal perpetuity. Whatever its changing form, temporary interruptions, or chastisements, the line of David will always have the right to rule over Israel and will, in fact, exercise this privilege.3As in other of Israel's covenants, we find that this covenant is restated and confirmed in later Scriptures. In Psalm 89 the Psalmist is extolling God for His mercies. In verse 3 these mercies are seen to come because: I have made a covenant with my chosen. I have sworn unto David my servant, Thy seed will I establish for ever and build up thy throne to all generations [Ps. 89:3-4. Italics mine.]These promises are sure because: My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me [Ps. 89:34-36].It is confirmed again in such passages as Isaiah 9:6-7; Jeremiah 23:5-6; 30:8-9; 33:14-17, 20-21; Ezekiel 37:24-25; Daniel 7:13-14; Hosea 3:4-5; Amos 9:11; Zechariah 14:4, 9. This promise to David is established by God as a formal covenant and then thereafter is referred to as the basis on which God is operating in regard to the kingdom, the house, and the throne. III. THE CHARACTER OF THE DAVIDIC COVENANT As in the preceding covenants, the determinative factor is the character of the covenant itself. Is it conditional and temporary, or unconditional and eternal? The amillennialist is bound to argue for a conditional covenant and a spiritualized fulfillment, so that the throne on which Christ is now seated at the right hand of the Father becomes the "throne" of the covenant, the household of faith becomes the "house" of the covenant, and the church becomes the "kingdom" of the covenant. Murray gives the accepted amillennial view when he writes: The Davidic covenant, of which much has been said, was to the effect that his seed would sit upon his throne and had its natural fulfillment in the reign of King Solomon. Its eternal aspects include the Lord Jesus Christ of the seed of David; and in the book of Acts, Peter insists that Christ's resurrection and Ascension fulfilled God's promise to David that his seed should sit upon his throne. (See Acts 2:30.) Why insist, then, on a literal fulfillment of a promise which the Scriptures certify to have had a spiritual fulfillment?4It will be noted that all the temporal aspects of the covenant are said to have been fulfilled by Solomon and the eternal aspects fulfilled by the present reign of Christ over the church. This makes the church the "seed" and the "kingdom" promised in the covenant. The kingdom becomes heavenly, not earthly. The Davidic rule becomes but a type of the reign of Christ. Only by extensive allegorization can such a view be held.5 A. The Davidic covenant is unconditional in its character. The only conditional element in the covenant was whether the descendents of David would continually occupy the throne or not. Disobedience might bring about chastening, but never abrogate the covenant. Peters says: Some . . . wrongfully infer that the entire promise is conditional over against the most express declarations to the contrary as to the distinguished One, the pre-eminent Seed. It was, indeed, conditional as to the ordinary seed of David (comp. Ps. 89:30-34, and see force of "nevertheless," etc.), and if his seed would have yielded obedience, David's throne would never have been vacated until the Seed, par excellence, came; but being disobedient, the throne was overthrown, and will remain thus "a tabernacle fallen down," "a house desolate," until rebuilt and restored by the Seed. The reader will not fail to observe that if fulfilled in Solomon, and not having respect unto the Seed, how incongruous and irrelevant would be the prophecies given afterward, as e.g. Jer. 33:17-26, etc.6David anticipated that there would not be an unbroken succession of kings in his line, but nevertheless he affirms the eternal character of the covenant. In Psalm 89 David foretold the overthrow of his kingdom (vv. 38-45) before the realization of that which had been promised (vv. 20-29). Yet he anticipates the fulfillment of the promise (vv. 46-52) and blesses the Lord.7 Such was the faith of David. Several reasons support the position that the covenant is unconditional. (1) First of all, like the other of Israel's covenants, it is called eternal in 2 Samuel 7:13, 16; 23:5; Isaiah 55:3; and Ezekiel 37:25. The only way it can be called eternal is that it is unconditional and rests upon the faithfulness of God for its execution. (2) Again, this covenant only amplifies the "seed" promises of the original Abrahamic covenant, which has been shown to be unconditional, and will therefore partake of the character of the original covenant. (3) Further, this covenant was reaffirmed after repeated acts of disobedience on the part of the nation. Christ, the Son of David, came to offer the Davidic kingdom after generations of apostasy. These reaffirmations would and could not have been made if the covenant were conditioned upon any response on the part of the nation. B. The Davidic covenant is to be interpreted literally. Peters goes into the question of literal fulfillment more throughly, perhaps, than any other author. He argues for the literal interpretation of the covenant as follows: Before censuring the Jews . . . for believing that Jesus would literally restore the Davidic throne and Kingdom, we must consider in fairness, that they were justified in so doing by the very language of the covenant. It is incredible that God should in the most important matters, affecting the interests and the happiness of man and nearly touching His own veracity, clothe them in words, which, if not true in their obvious and common sense, would deceive the pious and God-fearing of many ages. (1) The words and sentences in their plain grammatical acceptation, do expressly teach their belief. This is denied by no one, not even by those who then proceed to spiritualize the language. (2) The covenant is distinctively associated with the Jewish nation and none other. (3) It is called a perpetual covenant, i.e., one that shall endure forever. It may, indeed, require time before its fulfillment; it may even for a time be held, so far as the nation is concerned, in the background, but it must be ultimately realized. (4) It was confirmed by oath (Ps. 132:11, and 89:3, 4, 33), thus giving the strongest possible assurance of its ample fulfilment. (5) To leave no doubt whatever, and to render unbelief utterly inexcusable, God concisely and most forcibly presents His determination (Ps. 89:34): "My covenant will I not break, nor alter the thing that is gone out of my lips." It would have been sheer presumption and blindness in the Jews to have altered (under the plea--modern--of spirituality) the covenant, and to have refused to accept of the obvious sense covered by the words; and there is a heavy responsibility resting upon those, who, even under the most pious intentions, deliberately alter the covenant words and attach to them a foreign meaning.8 He then proceeds to give a list of some twenty-one reasons for believing that the whole concept of the Davidic throne and kingdom is to be understood literally. He writes: If the Davidic throne and Kingdom is to be understood literally, then all other promises necessarily follow; and as the reception of this literal fulfilment forms the main difficulty in the minds of many, a brief statement of reasons why it must be received, is in place. 1. It is solemnly covenanted, confirmed by oath, and hence cannot be altered or broken. 2. The grammatical sense alone is becoming a covenant. 3. The impression made on David, if erroneous, is disparaging to his prophetical office. 4. The conviction of Solomon (2 Chron. 6:14-16) was that it referred to the literal throne and Kingdom. 5. Solomon claims that the covenant was fulfilled in himself, but only in so far that he too as David's son sat on David's throne. . . . 6. The language is that ordinarily used to denote the literal throne and Kingdom of David, as illustrated in Jer. 17:25 and 22:4. 7. The prophets adopt the same language, and its constant reiteration under Divine guidance is evidence that the plain grammatical sense is the one intended. 8. The prevailing belief of centuries, a national faith, engendered by the language, under the teaching of inspired men, indicates how the language is to be understood. 9. This throne and Kingdom is one of promise and inheritance and hence refers not to the Divinity but to the Humanity of Jesus. 10. The same is distinctively promised to David's son "according to the flesh" to be actually realized, and, therefore, He must appear the Theocratic King as promised. 11. We have not the slightest hint given that it is to be interpreted in any other way than a literal one; any other is the result of pure inference. . . . 12. Any other view than that of a literal interpretation involves the grossest self contradiction. 13. The denial of a literal reception of the covenant robs the heir of His covenanted inheritance. . . . 14. No grammatical rule can be laid down which will make David's throne to be the Father's throne in the third heaven. 15. That if the latter is attempted under the notion of "symbolical" or "typical," then the credibility and meaning of the covenants are left to the interpretations of men, and David himself becomes "the symbol" or "type" (creature as he is) of the Creator. 16. That if David's throne is the Father's throne in heaven (the usual interpretation), then it must have existed forever. 17. If such covenanted promises are to be received figuratively, it is inconceivable that they should be given in their present form without some direct affirmation, in some place, of their figurative nature, God foreseeing (if not literal) that for centuries they would be preeminently calculated to excite and foster false expectations, e.g., even from David to Christ. 18. God is faithful in His promises, and deceives no one in the language of His covenants. 19. No necessity existed why, if this throne promised to David's Son meant something else, the throne should be so definitely promised in the form given. 20. The identical throne and Kingdom overthrown are the ones restored. 21. But the main, direct reasons for receiving the literal covenanted language [is that] David's throne and Kingdom [are made] a requisite for the display of that Theocratic ordering which God has already instituted (but now holds in abeyance until the preparations are completed) for the restoration and exaltation of the Jewish nation which is preserved for this purpose), for the salvation of the human race (which comes under the Theocratic blessing), and for the dominion of a renewed curse-delivered world. . . . Such a throne and Kingdom are necessary to preserve the Divine Unity of Purpose in the already proposed Theocratic line.9This whole proposition is supported by certain additional evidence. 1. The portions of the covenant that have been fulfilled have been fulfilled literally. As has been seen before, the partial fulfillment determines the method to be used in the unfulfilled portions. Ryrie says: It is only necessary to mention briefly that David had a son, that David's throne was established, that David's kingdom was established, that Solomon built the temple, that his throne was established, and that he was punished for disobedience.102. Evidence is added from the way in which David was led to understand it. It is seen that he had no thought but that it was a literal covenant, to be fulfilled literally. Peters says: How did David himself understand this covenant? This is best stated in his own language. Read e.g Ps 72, which describes a Son infinitely superior to Solomon; reflect over Ps. 132, and after noticing that "the Lord hath sworn in truth unto David, He will not turn from it; of the fruit of thy body will I set upon thy throne" (which Peter, Acts 2:30, 31, expressly refers to Jesus); consider the numerous Messianic allusions in this and other Psalms (89th, 110th, 72nd, 48th, 45th, 21st, 2d, etc.), so regarded and explicitly quoted in the New Testament by inspired men; ponder the fact that David calls Him "my Lord," "higher than the kings of the earth," and gives Him a position, power, dominion, immortality, and perpetuity, that no mortal King can possibly attain to, and most certainly we are not wrong in believing that David himself, according to the tenor of the covenant "thy Kingdom shall be established forever before thee," expected to be in this Kingdom of His Son and Lord both to witness and experience its blessedness.11And again: David himself, in his last words (2 Sam. 23:5), emphatically says: "He hath made with me an everlasting covenant, ordered in all things and sure; for this is all my salvation and all my desire." The prophet Isaiah reiterates (55:3), pronouncing it "an everlasting covenant, even the sure mercies of David." Surely no one can fail to see that this denotes, as Barnes (Com. loci), "an unchanging and unwavering covenant,--a covenant which was not to be revoked,"--one which was not to be abrogated, but which was to be perpetual,--and that "God would ratify this covenant."12And yet again: That David himself expected a literal fulfilment of the promise is evident from his language which follows the giving of the covenant; and in this literal anticipation of the promise he returns thanks to God and praises Him for thus selecting his house for honor and in thus establishing it for the ages, even forever (2 Sam. 7:8, etc., 1 Chron. 17:16, etc.). It is presumption to suppose that David returned thanks, and thus prayer under a mistaken idea of the nature of the covenant.13It is therefore evident that David was led by God to interpret the covenant literally. 3. There is evidence for the literal interpretation of the covenant from the interpretation of the covenant by the nation Israel. Reference has been made to the literal aspects emphasized in all the Old Testament prophetic books. This literal emphasis continued throughout Jewish history. Ryrie says: The concept which the Jews had of this kingdom at this time may be summed up under these five characteristics: earthly, national, Messianic, moral, and future.4. There is evidence for the literal interpretation from the New Testament references to the covenant made with David. Walvoord speaks of the New Testament as a whole, when he writes: The New Testament has in all fifty-nine references to David. It also has many references to the present session of Christ. A search of the New Testament reveals that there is not one reference connecting the present session of Christ with the Davidic throne. . . . it is almost incredible that in so many references to David and in so frequent reference to the present session of Christ on the Father's throne there should be not one reference connecting the two in any authoritative way. The New Testament is totally lacking in positive teaching that the throne of the Father in heaven is to be identified with the Davidic throne. The inference is plain that Christ is seated on the Father's throne, but that this is not at all the same as being seated on the throne of David.15It can be shown that in all the preaching concerning the kingdom by John (Matt. 3:2), by Christ (Matt. 4:17), by the twelve (Matt. 10:5-7), by the seventy (Lk. 10:1-12), not once is the kingdom offered to Israel anything but an earthly literal kingdom. Even after the rejection of that offer by Israel and the announcement of the mystery of the kingdom (Matt. 13) Christ anticipates such a literal earthly kingdom (Matt. 25:1-13, 31-46).16 The New Testament never relates the kingdom promised to David to Christ's present session. It is interesting to observe that the angel, who did not originate his own message, but announced that which was delivered to him by God, says to Mary: And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end [Luke 1:31-33. Italics mine.]The angelic message centers around the three key words of the original Davidic covenant, the throne, the house, and the kingdom, all of which are here promised a fulfillment. The Davidic covenant holds an important place in the discussion at the first church council. Walvoord comments on Acts 15:14-17, where this covenant is discussed, as follows: The problem of this passage resolves into these questions: (1) What is meant by the "tabernacle of David"? (2) When is the "tabernacle of David" to be rebuilt? The first question is settled by an examination of its source, Amos 9:11, and its context. The preceding chapters and the first part of chapter nine deal with God's judgment upon Israel. It is summed up in two verses which immediately precede the quotation: "For, lo, I will command, and I will sift the house of Israel among all the nations, like as grain is sifted in a sieve, yet shall not the least kernel fall upon the earth. All the sinners of my people shall die by the sword who say, The evil shall not overtake nor meet us" (Amos 9:9-10.)Ryrie, dealing with the same passage, comments: [In regard to] the Amos quotation in Acts 15:14-17. . . . Gaebelein gives a good analysis of James' words citing four points in the progression of thought. First, God visits the Gentiles, taking from them a people for His name. In other words, God has promised to bless the Gentiles as well as Israel, but each in his own order. The Gentile blessing is first. Secondly, Christ will return. This is after the outcalling of the people for His name. Thirdly, as a result of the Coming of the Lord, the tabernacle of David will be built again; that is, the kingdom will be established as promised in the Davidic covenant. Amos clearly declares that this rebuilding will be done "as in the days of old" (9:11); that is, the blessings will be earthly and national and will have nothing to do with the Church. Fourthly, the residue of men will seek the Lord, that is, all the Gentiles will be brought to a knowledge of the Lord after the kingdom is established. Isaiah 2:2; 11:10; 40:5; 66:23 teach the same truth.18Thus, throughout the New Testament, as well as in the Old, the Davidic covenant is everywhere treated as literal. C. The problems of literal fulfillment. The position that the Davidic covenant is to be interpreted literally is not without its problems. Attention is given to several of these now. 1. There is the problem as to the relation of Christ to the covenant. Two contradictory answers are given. The problem of fulfillment does not consist in the question of whether Christ is the one who fulfills the promises, but rather on the issue of how Christ fulfills the covenant and when He fulfills it. Concerning this question, there have been two principal answers: (1) Christ fulfills the promise by His present session at the right hand of the Father in heaven; (2) Christ fulfills the promise of His return and righteous reign on earth during the millennium.19In reply to the first of these interpretations Peters writes: No sophistry in spiritualizing, symbolizing, or typicalizing can transmute the promise of the Davidic throne and kingdom into something else, as e.g. into the Father's throne, the Divine Sovereignty, the Kingdom of Grace, Gospel Dispensation, etc., for the simple reason that the identical throne and Kingdom, now over-turned, is the one that is promised to the Messiah to be reestablished by Himself, as e.g. Amos 9:11, Acts 15:16, Zech. 2:12, Zech. 1:16, 17, etc. The Theocratic crown cast down, the Theocratic throne overturned, the Theocratic Kingdom overthrown, is the crown, throne, the Kingdom that the Christ is to restore. These belong to Christ by "right" (Ezek. 31:25-27), and will be "given to Him." These, too, are linked with a restoration of the Jewish nation, Jer. 33:14, Micah 4:6, 8, etc. These facts--the existence of the throne at one time, its non-existence for a period, its restoration again, its connection at the restoration with the ancient people and land that formed the original Kingdom--these facts, as well as many others that will be brought forward, indicate as fully as language can possibly express it, that the ancient faith in covenanted language must not be discarded. . . .20According to the established principles of interpretation the Davidic covenant demands a literal fulfillment. This means that Christ must reign on David's throne on the earth over David's people forever. 2. The second problem is in relation to the history of Israel since David's and Solomon's day. Ryrie deals with this problem when he writes: The question which must be answered is this: does the historic partial fulfillment . . . disallow a future literal fulfillment? The chief difficulties which history brings up are three: (1) there has been no continuous development or continued authority of the political kingdom of David, (2) Israel's captivity and the downfall of the kingdom would seem to argue against a literal interpretation for a future fulfillment, and (3) the centuries which have passed since the first advent of Christ would seem to indicate that a literal fulfillment should not be expected. . . . the premillennial position holds that the partial historic fulfillment in no way mitigates against the future fulfillment for these four reasons. First, the Old Testament prophets expected a literal fulfillment even during Israel's periods of great apostasy. Secondly, the covenant demands a literal interpretation which also means a future fulfillment. Thirdly, the New Testament teaches that the present mystery form of the kingdom no way abrogates the future literal fulfillment. Fourthly, the very words of the covenant teach that, although Solomon be disobedient, the covenant would nevertheless remain in force, and that Solomon's seed was not promised perpetuity. The only necessary feature is that the lineage cannot be lost, not that the throne be occupied continuously.21The interruption of the kingdom did not mean the whole program was set aside. As long as the prerogatives of the throne were intact the kingdom might be re-established. Walvoord says: . . . the line which was to fulfill the promise of the eternal throne and eternal kingdom over Israel was preserved by God through a lineage which in fact did not sit on the throne at all, from Nathan down to Christ. It is, then, not necessary for the line to be unbroken as to actual conduct of the kingdom, but it is rather that the lineage, royal prerogative, and right to the throne be preserved and never lost, even in sin, captivity, and dispersion. It is not necessary, then, for continuous political government to be in effect, but it is necessary that the line be not lost.22Reference has already been made to many New Testament passages to show that the expectation there was for a literal fulfillment. The interruption in the Davidic kingdom did not militate against the expectancy of a literal restoration of that same kingdom as far as the New Testament writers were concerned. D. Has this covenant been fulfilled historically? The argument is presented by the amillennialist that this covenant has been fulfilled historically in the Solomonic empire. Their contention is that the land ruled over by Solomon according to 1 Kings 4:21 fulfills the covenant so that no future fulfillment is to be expected. To this it may be replied: In the very fact of using this text the amillennialist is admitting that the covenant was literally fulfilled! Why, then, does he look for a spiritual fulfillment by the Church? However, we can point out four things which were not fulfilled by Solomon. There was no permanent possession of the land as promised to Abraham. All the land was not possessed. "From the river of Egypt" (Gen. 15:18) and "from the border of Egypt" (1 Kings 4:21) are not equivalent terms geographically. Solomon did not occupy all this land; he merely collected tribute. Temporary overlordship is not everlasting possession. Finally, hundreds of years after Solomon's time the Scriptures still abound in promises concerning future possession of the land. This must prove that God and His prophets realized, whether the amillennialist does or not, that Solomon had not fulfilled the Abrahamic covenant.23Inasmuch as this covenant has not been fulfilled literally in Israel's history, there must be a future literal fulfillment of the covenant because of its unconditional character. IV. THE ESCHATOLOGICAL IMPLICATIONS
Because of an anticipated future literal fulfillment, certain facts present themselves concerning Israel's future. (1) First of all, Israel must be preserved as a nation. Peters writes: The covenanted Davidic throne and Kingdom, allied as it is with the Jewish nation . . . necessarily requires . . . a preservation of the nation. This has been done; and today we see that nation wonderfully continued down to the present, although enemies, including the strongest nations and most powerful empires, have perished. This is not chance work; for, if our position is correct, this is demanded, seeing that without a restoration of the nation it is impossible to restore the Davidic Kingdom. The covenant language, the oath of God, the confirmation of promise by the blood of Jesus, the prophetic utterances--all, notwithstanding the nations' unbelief, requires its perpetuation, that through it finally God's promises and faithfulness may be vindicated. God so provides that His Word may be fulfilled. Every Jew, if we will but ponder the matter, that we meet on our streets is a living evidence that the Messiah will yet some day reign gloriously on David's throne and over His Kingdom, from which to extend a world-wide dominion.24(2) Israel must have a national existence, and be brought back into the land of her inheritance. Since David's kingdom had definite geographical boundaries and those boundaries were made a feature of the promise to David concerning his son's reign, the land must be given to this nation as the site of their national homeland. (3) David's Son, the Lord Jesus Christ, must return to the earth, bodily and literally, in order to reign over David's covenanted kingdom. The allegation that Christ is seated on the Father's throne reigning over a spiritual kingdom, the church, simply does not fulfill the promises of the covenant. (4) A literal earthly kingdom must be constituted over which the returned Messiah reigns. Peters states: The fulfilment of the covenant promises implies, in view of this restored Davidic throne and Kingdom, that the Messianic Kingdom is a visible, external Kingdom, not merely spiritual, although embracing spiritual and divine things. Its visibility, and a corresponding acknowledgment of the same, is a feature inseparable from the language of promise. . . .25(5) This kingdom must become an eternal kingdom. Since the "throne," "house," and "kingdom" were all promised to David in perpetuity, there must be no end to Messiah's reign over David's kingdom from David's throne. It thus becomes evident that
the Davidic covenant is of vital importance to the understanding of future
events.
Chapter
8: The New Covenant
Footnotes:
1 Louis Berkhof, Systematic Theology, p. 715. Return 2 John P. Walvoord, "Millennial Series," Bibliotheca Sacra, 110:98-99, April, 1953. Return 3 Ibid. Return 4 George Murray, Millennial Studies, p. 44. Return 5 G. N. H. Peters Theocratic Kingdom, I, 344-45. Return 6 Ibid., I, 343. Return 7 Cf. ibid., I, 319 Return 8 Ibid., I, 315-16. Return 9 Ibid., I, 343-44. Return 10 Charles C. Ryrie, The Basis of the Premillennial Faith, p. 78. Return 11 Peters, op. cit., I, 314. Return 12 Ibid., I, 316. Return 13 Ibid., I, 342. Return 14 Ryrie, op. cit., pp. 89-91. Return 15 Walvoord, op cit., 109 110 Return 16 Cf. Ryrie, op. cit., pp. 91-102. Return 17 Walvoord, op. cit., 109:110. Return 18 Ryrie, op. cit., pp. 102-3. Return 19 Walvoord, op. cit., 109:110. Return 20 Peters, op. cit., I, 347. Return 21 Ryrie, op., cit., p. 80. Return 22 John F. Walvoord, "The Fulfillment of the Davidic Covenant," Bibliotheca Sacra 102:161, April, 1945. Return 23 Ryrie, op. cit., pp. 60-61. Return 24 Peters, op. cit., I, 351. Return 25 ibid.
Return
Chapter
8: The New Covenant
Biblical Texts: Isaiah 9:6-7: For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. Return Jeremiah 23:5-6: Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Return Jeremiah 30:8-9: For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: But they shall serve the LORD their God, and David their king, whom I will raise up unto them. Return Jeremiah 33:14-17, 20-21: Behold,
the days come, saith the LORD, that I will perform that good thing which
I have promised unto the house of Israel and to the house of Judah. In
those days, and at that time, will I cause the Branch of righteousness
to grow up unto David; and he shall execute judgment and righteousness
in the land. In those days shall Judah be saved, and Jerusalem shall dwell
safely: and this is the name wherewith she shall be called, The LORD our
righteousness. For thus saith the LORD; David shall never want a man to
sit upon the throne of the house of Israel;
Ezekiel 37:24-25: And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. Return Daniel 7:13-14: I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Return Hosea 3:4-5: For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days. Return Amos 9:11: In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: Return Zechariah 14:4, 9: And his feet shall
stand in that day upon the mount of Olives, which is before Jerusalem on
the east, and the mount of Olives shall cleave in the midst thereof toward
the east and toward the west, and there shall be a very great valley; and
half of the mountain shall remove toward the north, and half of it toward
the south.
Acts 2:30: Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; Return Ps. 89:30-34: If his children forsake my law, and walk not in my judgments; If they break my statutes, and keep not my commandments; Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Return Jer. 33:17-26: For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel; Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. And the word of the LORD came unto Jeremiah, saying, Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me. Moreover the word of the LORD came to Jeremiah, saying, Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. Thus saith the LORD; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them. Return Psa. 89:38-45: But thou hast cast off and abhorred, thou hast been wroth with thine anointed. Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground. Thou hast broken down all his hedges; thou hast brought his strong holds to ruin. All that pass by the way spoil him: he is a reproach to his neighbours. Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. Thou hast made his glory to cease, and cast his throne down to the ground. The days of his youth hast thou shortened: thou hast covered him with shame. Selah. Return Psa. 89:20-29: I have found David my servant; with my holy oil have I anointed him: With whom my hand shall be established: mine arm also shall strengthen him. The enemy shall not exact upon him; nor the son of wickedness afflict him. And I will beat down his foes before his face, and plague them that hate him. But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted. I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto me, Thou art my father, my God, and the rock of my salvation. Also I will make him my firstborn, higher than the kings of the earth. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. Return Psa. 89:46-52: How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire? Remember how short my time is: wherefore hast thou made all men in vain? What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah. Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth? Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people; Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed. Blessed be the LORD for evermore. Amen, and Amen. Return 2 Samuel 7:13, 16: He shall build
an house for my name, and I will stablish the throne of his kingdom for
ever.
2 Samuel 23:5: Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow. Return Isaiah 55:3: Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Return Ezekiel 37:25: And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. Return 2 Chron. 6:14-16: And said, O LORD God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto thy servants, that walk before thee with all their hearts: Thou which hast kept with thy servant David my father that which thou hast promised him; and spakest with thy mouth, and hast fulfilled it with thine hand, as it is this day. Now therefore, O LORD God of Israel, keep with thy servant David my father that which thou hast promised him, saying, There shall not fail thee a man in my sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in my law, as thou hast walked before me. Return Jer. 17:25: Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever. Return Jer. 22:4: For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. Return Acts 2:30, 31: Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. Return 2 Sam. 23:5: Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow. Return 2 Sam. 7:8: Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel: Return 1 Chron. 17:16: And David the king came and sat before the LORD, and said, Who am I, O LORD God, and what is mine house, that thou hast brought me hitherto? Return Matt. 3:2: And saying, Repent ye: for the kingdom of heaven is at hand. Return Matt. 4:17: From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. Return Matt. 10:5-7: These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Return Lk. 10:1-12: After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Go your ways: behold, I send you forth as lambs among wolves. Carry neither purse, nor scrip, nor shoes: and salute no man by the way. And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things as are set before you: And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Return Matt. 25:1-13, 31-46: Then shall
the kingdom of heaven be likened unto ten virgins, which took their lamps,
and went forth to meet the bridegroom. And five of them were wise, and
five were foolish. They that were foolish took their lamps, and took no
oil with them: But the wise took oil in their vessels with their lamps.
While the bridegroom tarried, they all slumbered and slept. And at midnight
there was a cry made, Behold, the bridegroom cometh; go ye out to meet
him. Then all those virgins arose, and trimmed their lamps. And the foolish
said unto the wise, Give us of your oil; for our lamps are gone out. But
the wise answered, saying, Not so; lest there be not enough for us and
you: but go ye rather to them that sell, and buy for yourselves. And while
they went to buy, the bridegroom came; and they that were ready went in
with him to the marriage: and the door was shut. Afterward came also the
other virgins, saying, Lord, Lord, open to us. But he answered and said,
Verily I say unto you, I know you not. Watch therefore, for ye know neither
the day nor the hour wherein the Son of man cometh.
Acts 15:14-17: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Return Amos 9:11: In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: Return Isaiah 2:2: And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. Return Isaiah 11:10: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Return Isaiah 40:5: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it. Return Isaiah 66:23: And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD. Return Zech. 2:12: And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Return Zech. 1:16, 17: Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem. Return Ezek. 31:25-27: ??? Return Jer. 33:14: Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. Return Micah 4:6, 8: In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever. And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem. Return 1 Kings 4:21: And Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought presents, and served Solomon all the days of his life. Return Gen. 15:18: In the same day the
LORD made a covenant with Abram, saying, Unto thy seed have I given this
land, from the river of Egypt unto the great river, the river Euphrates:
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Chapter
8: The New Covenant
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