Davidic covenant

This paper attempts to derive godly leadership principles from the life of King Solomon as a Head’s Successor of Davidic Covenant. The interest for this paper sprang from my History of Christianity course learning on early church rapid growth amid persecution without falling into the pit of pragmatism to attract new followers. It is common for Christian leaders to desire quantifiable church growth that is accompanied by fervent devotion to the Lord. This paper hopes to be able to help Christian leaders to pursue this goal in God’s gracious providence.
I will attempt to answer this question, “Was Israel’s wellbeing directly proportional to the obedience of King Solomon?” by the end of this paper. In order to reach that end, several concepts related to covenant will be introduced, Davidic Covenant defined and leadership principles derived from it, events contributing to Israel kingship reviewed, and survey of earlier claims discussed. I will also attempt to relate how these principles from the Old Testament period can be implied for the church in the New Testament period. Some implications for Christian leaders from this learning will also be offered.

This study examines the title “Christ” as applied to Jesus in Acts 4:25-27. “Christ” or “Anointed One” here is directly connected to Psalm 2:1-2, and ultimately derives from the royal anointing ceremony of Israel and the ancient Near East. That ceremony symbolizes a commitment by God to the monarch which is made most specific in the Davidic covenant. The Gospel of Luke uses the title “Christ” to connect these Davidic themes to Jesus. In Acts 4:25-27, “Christ” continues to signify Israel’s king backed by the Davidic covenant. The apostles’ reading of Psalm 2 provides a foundation for understanding their own recent persecution and for their hope that the opponents of the King they represent—like those in Psalm 2—will not prevail.

In this book Steve Johnstone brings together the Reformed doctrines of Covenant Theology and the subject of evangelism. How should the covenants of Scripture, and their insights into God's single plan of redemption throughout history, inform the actual content of an evangelist's Gospel today? And how can our preaching as evangelists be enriched by the covenants of Scripture?

When studying the Davidic covenant, Walter Brueggemann regarded it as the "dramatic and theological center of the entire Samuel corpus" and as "the most crucial theological statement in the Old Testament." 1 Interestingly, Brueggemann did not layout what he meant by these statements. Thus, the thesis of this article is that the Davidic covenant serves as an interpretational key to understand several subpoints of theology: theology of the temple, theology of peace, and theology of the king/messiah.

This article focuses on the difference between the unconditional dynastic promise to David in 2 Samuel 7:12-16 and its conditional shape in 1 Kings 2:4. It reviews diverse (diachronic and synchronic) explanations presented by scholars such as Timo Veijola, Richard Nelson, Baruch Halpern, Lyle Eslinger and Michael Avioz. Based on two Hittite vassal treaties and 1 Samuel 2:30 in particular, it is argued that the text from 2 Samuel 7 is more conditional than has often been assumed. The amazing fact is not that conditions were attached to the promise, but that YHWH was willing to continue his relationship with David and his descendants.

How did scribes understand Psalm 72.20, 'Ended are the prayers of David, son of Jesse', in view of subsequent Davidic psalms in the MT Psalter? After appraising the major proposals and examining its earliest reception (MT pointing, DSS parallels, and early Jewish and patristic evidence), this paper argues that the oft-overlooked genealogical qualifier 'ben Jesse' indicates a primary focus on 'historical' David in Books 1-2, whereas Books 3-5 primarily have future or eschatological 'David'/Davidic monarchy in view. This synchronic account of 72.20's meaning in the Psalter honours its plainest sense and explains its editorial retention/reuse, yet leaves room for diachronic theories about its origins. It also accounts for evidence other theories do not, especially Psalm 86's identification as a 'prayer ‫)תפלה(‬ of David' and the Psalms' predominant association of ‫תפלה‬ with David. Further implications for 'psalmic voice' and David's significance as YHWH's praying servant in the Psalter are then explored.

The Bible depicts King David as a deeply flawed, unsavory character, the perpetrator of evil acts including: murder, insurrection, adultery, banditry, and extortion. The sanitizing of David’s character during the following centuries and millennia created an image that idolizes him as the paragon of virtue, closely associated with the promised Messiah. This Study identifies the Davidic sanitizing process.

Covenant denotes a promissory agreement establishing a kinship bond between two parties by a verbal or ritual oath or its equivalent. Between unrelated parties, a covenant creates a kinship bond (Ps 89:26–28; cf. Ps 2:7); between blood relations, it renews or reconfigures it (Gen 31:43–54). The specific kinship obligations undertaken by the parties are often stated verbally or in writing, in the form of promises, conditions, and/or laws, which can be brief (e.g., Gen 31:49–53) or extensive (e.g., Deut 12–26).  This encyclopedic entry surveys the terminology associated with covenant in the HB/OT and NT, some of the scholarly debates concerning the translation and meaning of "covenant" in Scripture, and the appropriation of the reality and concept of covenant in the major books and genre divisions of the Bible.

The introductory verse of Matthew designates Jesus as the "Son of David" and the "Son of Abraham." These titles do more than simply highlight Christ as Jew and King: they are intertextual signals, instructing readers to understand Matthew as a testament about Christ as the fulfillment of the "seed/son" promises in the Abahamic and Davidic Covenants.

posted at https://theopolisinstitute.com/he-comes-to-make-his-blessings-known-son-of-david-and-son-of-abraham-inmatthew-11/

Royal Davidic typology is the unifying factor for Lukan Christology, including the Davidic covenant constellation element of ruling over a united kingdom of all Israelite tribes (Hahn 2009). Thus, amidst its displaying Davidic covenant fulfillment, Luke-Acts includes messianic reunification (MR), restoring unity to the kingdom by joining both former northern and southern kingdoms’ constituents under the rule of Jesus, messianic Son of God, which phase of Israel’s Heilsgeschichte must occur before inclusion of Gentiles. Although widely expected in prophets used by NT authors, scholarly appreciation of MR is underdeveloped (conversely, see Lizorkin-Eyzenberg 2015, Jewish Gospel of John) but produces understanding of Acts 15:16 more comprehensively coherent than the influential Bauckham, “James and the Gentiles” (1996), espoused by several St. Andreans. The paper describes the prophetic MR paradigm then shows literary thematic progression in Luke-Acts foretelling, initiating, proclaiming, teaching, consummating, and summarizing MR: the Son of God (Luke 1:32-35; 10:22, etc.) must fulfill all elements of Davidic covenant restoration; that awaited by “many prophets and kings” (10:24) includes the scion of David’s MR into kingdom unity (Isa 11:1; Jer 23:5-6; 33:14-17); this royal Son teaches Samaritan Israelism, that faithful Samaritans are Israelites inheriting his reunited messianic age (10:25-37; cf. 17:11-19); this eschatological MR theme mirrors the Chronicler’s pan-Israelite ideology, displayed in Jesus’s use of 2 Chr 28:15 in 10:33-34; Samaritan inheritors represent the northern kingdom in the 2-stage resurrection of Israel (Acts 2-8), fulfilling Ezek 37 and vindicating the Son’s enthronement; Acts 9:31a and 15:16 summarize, declaring fulfillment of Amos 9:11.