BIBLICAL THEOLOGY PAPER

DAVIDIC COVENANT

Submitted by: Deepak Mahtani

BIB620

EXPOSITION OF SAMUEL

Dr Adam Stewart Brown

15th March 2023

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INTRODUCTION

The centrality of the Gospel is foundational on the person of Jesus, the Son of God, the promised

Messiah. Paul claims that Jesus is the offspring of King David, whose bloodline was a part of God’s

plan to bring salvation to His people and is therefore central to Paul’s Gospel message which he

preaches (2 Tim 2:8). In this paper, I intend to show the central role of the Davidic Covenant, in Biblical

theology, as revealed in the scriptures, which culminates and points to Jesus Christ as promised Messiah

and the seed of King David’s lineage, as confirmed by Apostle Paul.

We read in the scriptures that right from the beginning, God revealed His plans to save His most

loved creation, His (chosen) people (Deut. 7:6), created in His own image. In Gen. 3:15, God reveals the

protoevangelium or a precursor to the gospel and considered the first sign of the Gospel, which was

fulfilled in Christ Jesus. Also known as the Messianic prophesy, which pointed to a Messiah, born in the

future, who would be our saviour and who would offer a sinful world an opportunity to restore

fellowship with God, which was lost that day in the Garden of Eden through Adam, our ancestor, who

fell in sin through disobedience. This Messiah or saviour was Jesus Christ, whom God chose to be

incarnated through the line of the tribe of Judah, an heir of King David, as promised in the Davidic

Covenant. We see this promise, offered as a covenant with Noah (Gen. 6:18; 9:8-17), Abrahamic

covenant (Gen. 12:1-3, 6-7; 13:14-18; 15:12-21; 17:9-14; 18:10; 22:15-18), Mosaic Covenant (Exodus

19:1–24:18) and the Davidic Covenant (2 Sam 7:11-16). After David, the Lord further confirmed and

proclaimed a new Covenant, through his prophets, Jeremiah (Jer 31:31-34, Ezekiel (Eze. 34:30-31,

37:26-28) and expounded it by prophet Isaiah (Isa. 56:6-8, 59:21). This new Covenant proclaimed the

promised Messiah, who would make Abraham a great nation, who fulfilled all the laws obediently as

laid down to Moses, a descendant of the King David, and the saviour of the world, as promised.

This paper will show how the Davidic Covenant is thus central to all these promises of God

pointing to Jesus Christ, in the Gospel, as declared by Paul, as seen in 2 Sam. 7:1-17, through the former

prophets and Jeremiah, in Psalm 2 and concluding in Paul’s letter to Timothy in 2 Tim. 2:8.
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DAVIDIC COVENANT IN 2 SAMUEL 7:1-17

The story of David is a complex one. He is God’s anointed one, who was chosen to be a King as

we see in 1 Samuel 16. The Deuteronomist narrates the story of David from all angles, leaving out

nothing as David grows in stature with his victories in battles and stumbles in human weakness and sin.

But God calls David, “a man after my heart, who will do all my will” (Acts 13:22, 1 Sam. 13:14). The

disobedience of the Israelites at every stage was the significant challenge against God’s commands. He

found David to be faithful (1 Sam. 17:47), humble (2 Sam. 7:18), trusting in God and a worshipper

(almost half the Psalms are credited to King David). While this does not state that David is a Godly

person, as he did sin, but he was someone who also repented of his sins. And God promises David “I

will raise up your offspring after you, who shall come from your body, and I will establish his kingdom

(2 Sam. 7:12b); I will establish the throne of his kingdom forever.” (2 Sam. 7:13b). He goes on to

confirm, “And your house and your kingdom shall be made sure forever before me” (2 Sam. 7:16).

As author Paul Evans states in his commentary in 1–2 Samuel, “A significant aspect of the

Davidic covenant that sets it apart is its statement of unconditional commitment to the Davidic line -

“But my love will never be taken away from him.” (2 Sam. 7:14–15). He goes on to say:

God makes a covenant with David promising him an enduring dynasty. In fact, despite the
future disobedience of David’s descendants, God will never remove his covenant. This new
covenant creates a tension between the demands of the Mosaic law and the free gift of the
Davidic covenant….it is the Davidic promises that provide ongoing hope to the original
audience who was in exile. Furthermore, Yahweh’s gracious commitment to David will
become the seedbed not only for messianism but also for the gospel of grace proclaimed in
Jesus’ name in the New Testament.1 (Bold emphasis is mine)

Sunwoo Hwang’s journal article explains, “The Davidic covenant subtends both the preservation

of the Davidic kingdom in the preexilic period and a possible restoration in the postexilic period.”2

Unlike the Mosaic covenant, where Law was given and the promises were contingent on

obedience, King David’s covenant was unconditional. God promises King David that he would not go

1
Evans Paul S., 1–2 Samuel, The Story of God Bible Commentary, Zondervan, 3900 Sparks Dr. SE, Grand
Rapids, Michigan ePub Edition © June 2018: ISBN 978-0-310-49094-4, Pg
2
Hwang Sunwoo, Coexistence of Unconditionality and Conditionality of the Davidic Covenant in Chronicles,
Article (2013), Chongshin University, Seoul, South Korea.
cf: © 2012 The Author. The Heythrop Journal © 2012 Trustees for Roman Catholic Purposes Registered.
Published by Blackwell Publishing Ltd, MA 02148, USA.
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back on His promise to establish the kingdom of David forever (v15). The Jews in exile were always

expectant of God fulfilling His promises. They expected a saviour who would become a Sovereign King

who would subdue the other nations and make Israel a powerful kingdom, just as David and Solomon,

and bring peace to their nation. We see them protecting the line of King David even while in exile, as

the narrator describes King Jehoiachin, the last direct heir to the Jewish crown (Kingdom of Judah) and

who was captured by Nebuchadnezzar and taken into captivity from Jerusalem to Babylon (2 Kings

24:6-15; 2 Chron 36:8-10). We also see his name Jeconiah (Jehoiachin) in the Royal genealogy of

Mathew (1:11). After 37 years of exile, we see Jehoiachin kept alive and well fed at the King’s table

(Jer. 52:31, 52:33).

However, God’s plan was to address the heart of the people. Michael A. Grisanti in his article, The

Davidic Covenant, states:

God’s establishment of His covenant with David represents one of the theological high points of the
OT Scriptures. This key event builds on the preceding covenants and looks forward to the ultimate
establishment of God’s reign on the earth. The psalmists and prophets provide additional details
concerning the ideal Davidite who will lead God’s chosen nation in righteousness.3

The Israelites had the assurance of God given to their ancestor Abraham of becoming a great

nation (Gen. 12:2), they had the assurance of being the Chosen people of God (Exo. 19:5-6), and they

were looking for a future king from David’s line (2 Sam. 7) who would live and rule in accordance with

and satisfy God’s command, to be a Holy nation (Ex. 19:6). As Walter Brueggemann, declares:

Out of this oracle there emerges the hope held by Israel in every season that there is a coming David
who will right wrong and establish a good governance. That coming one may be hidden in the
vagaries of history, may experience resistance from the recalcitrance of injustice and
unrighteousness, but nevertheless there is one coming who will make things right.4

This pointed clearly to Jesus Christ. Just as Paul Williamson states in his essay,

The New Testament (“covenant”) declares that all God’s covenant promises are realized in and
through Jesus, the long-awaited Davidic Messiah. As the ultimate seed of Abraham and royal
offspring of David, Jesus also fulfils the role of Isaiah’s Servant - not only in redeeming Israel, but
also by mediating God’s blessing to an international community of faith.5

Jesus ticks all the boxes and is the promised heir of the Davidic Covenant, who reigns for ever and ever.

3Grisanti Michael A., The Davidic Covenant, The Masters Seminary Journal (TMSJ) 10/2 (Fall 1999) Pg 233
4Brueggemann Walter, First and Second Samuel, Interpretation - A Bible Commentary for Teaching and Preaching, John
Knox Press © 1990, P269
5 Williamson Paul R, The Biblical Covenants, The Gospel Coalition, Essay, accessed: 3/12/23, 9:34 PM
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DAVIDIC COVENANT IN FORMER PROPHETS

The Lord promises to Abraham, Isaac, and Jacob a land full of milk and honey and then brings out

the Israelites from under slavery to the Pharoah in Egypt to take them there. He calls them his chosen

ones and declares that they will be His people (Exo. 6:7). This relationship was reflective of God saving

them with His mighty power and the Israelites were required to submit to God as their saviour and Lord.

God designated Israel to be a Holy Nation and a Kingdom of Priests (Ex 19:6) And He promised the

Israelites a King. Someone who God would choose. But this was conditional on the King meeting the

requirements laid down by God (Deut. 17:14-20).

Joshua was one of the spies, along with Caleb from the tribe of Judah, who trusted in the Lord and

to overcome the people of the promised land in battle. Joshua was raised as the leader, by God, to lead

the people of Israel into the promised land. We see God’s hand at every stage as He guides Joshua. As

Barnes states, “Joshua obeyed God’s call unhesitatingly and to the end, but it was because he trusted

wholly in the promise which accompanied it.”6 According to Donald K. Campbell,

The Book of Joshua records the fulfilment of the patriarchal promise as Israel appropriated the
land pledged to her by her faithful God centuries before. That the nation was later dispossessed
reflects not on the character of God but on the fickleness of a people who took divine blessings
for granted, fell into the worship of their neighbours’ gods, and therefore came under the
chastisement God had warned them about (cf. Deut. 28:15-68). But Israel must possess the land
forever according to the promise, something that awaits the return of Messiah and the redemption
of Israel. According to the Prophet Isaiah, the Messiah will be a “second Joshua,” who will
“restore the land and ... reassign its desolate inheritances” (Isa. 49:8).7

God keeps and is faithful to His promises and is the true Leader behind Joshua as they enter the

promised land. Campbell continues to explain that just as Joshua led Israel to victory over her enemies,

and interceded for them when they sinned, just as Moses, so also Jesus brings the people of God into a

promised rest and intercedes for them continuously, while he enables them to defeat sin through the

cross.8 Tracing the Davidic covenant through the messianic genealogy (Matt. 1:1–17; Luke 3:23–38),

shows us the bloodline of Jesus Christ, who is the ultimate fulfilment of the Davidic covenant.

6
Albert Barnes, Barnes’ Notes on the Old Testament, Accordance electronic ed. (Altamonte Springs: OakTree
Software, 2006), paragraph 6940.
7
Donald K. Campbell, Joshua (The Bible Knowledge Commentary); ed. John F. Walvoord and Roy B. Zuck;
Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1985, 1:326.
8
IBID 1:326.
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God foresaw the establishment of a kingdom in Israel, that began with disobedient Israelites, who

defied God, but He would turn things around and restore the kingdom, to glorify Himself, through the

future seed of King David. As per Peter J. Gentry and Stephen J. Wellum:

The Abrahamic covenant is implemented in the Iron Age, with Israel as Abraham’s family
through the Mosaic covenant. Israel, or more particularly, Israel’s king, as the Davidic covenant
later makes plain, will be the instrument for renewing the covenant relationship and establishing
the instruction and will of Yahweh (i.e., tôrâ) in the hearts and lives of his people and, through
them, to the nations.9

The messianic line does not pass through Joshua, but through the family of Caleb who is from the

tribe of Judah. Joshua and Caleb function as representatives of “the seed of the woman” through their

initial faithfulness to God, but they proved insufficient along with the people of Israel who continuously

did evil in the sight of the Lord, representing “the seed of the serpent” (Gen. 3:15). In Judges, God

raised up leaders to lead His people to live a holy covenant life with Himself as revealed earlier to

Moses at Mount Sinai (Ex. 19-24). The people and Judges of Israel failed God’s covenantal requirement

of holiness, across many generations. The Judges were themselves inadequate to bring in God’s

Kingdom and did not worship God themselves, and the book ends stating, “In those days there was no

king in Israel. Everyone did what was right in his own eyes” (Jud. 21:25). We see the cursed Moabite,

Ruth getting married to Boaz, and became the ancestor of King David (and of Jesus Christ, his heir).

In 1 Samuel, we see the people being dissatisfied with the current lot of prophets, including

Samuel. They ask for a King, which brought down Samuel’s aspirations of being the King, while being

the prophet (1 Sam. 8:4-6). God grants Israel’s request and asks Samuel to give them a King (1 Sam.

8:22). While it seems that the people chose Saul by lots (1 Sam. 10:20-21), he was divinely positioned

as the future King by God Himself who pointed him out to Samuel (1 Sam. 9:17; 10:24). Saul fulfilled

the people’s role model of a King, but he failed God’s standards. Saul was not the "man after God's own

heart" (1 Sam. 13:14). Which opened the stage for David who was then anointed and appointed as King.

King David had God on his mind and heart, and obediently trusted God. Despite his shortcomings, God

9
Peter J. Gentry and Stephen J. Wellum, Kingdom through Covenant: A Biblical-Theological Understanding of
the Covenants, Crossway © 2012, P 259.
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promised an unconditional covenant to King David to establish his dynasty and his Kingdom through a

future heir of David, who would reign forever. Albert Barnes explains the future heir as:

I will set up the seed - In one sense this manifestly refers to Solomon, David’s successor and the
builder of the temple. But we have the direct authority of Peter (Acts 2:30) for applying it to Christ
the seed of David, and His eternal kingdom; and the title the Son of David given to the Messiah
in the rabbinical writings, as well as its special application to Jesus in the New Testament, springs
mainly from the acknowledged Messianic significance of this prophecy. (See also Isaiah 55:3;
Acts 13:34.) 10

After the death of David and Solomon, we see the Kingdom deteriorating, right from the time of

King David (2 Sam. 13:1-22). The house of Israel was split into two kingdoms, the Southern Kingdom

of Judah (with support from tribe of Benjamin) and Israel, the Northern Kingdom (the 10 other tribes) in

a revolt against unfair taxes by Solomon’s son, Rehoboam. Except for some, the heirs of the Davidic

kingdom of Judah also failed to obey the Lord and worshipped false Gods, shed innocent blood and

sinned despite being warned by the prophets including Isaiah and Jeremiah. Disregarding the warnings,

the nation of Judah fell to Nebuchadnezzar II, who destroyed the temple and Jerusalem, bringing an end

to the Southern kingdom of Judah and took them captive to Babylon.

While in exile, the line of King David, as the narrator describes King Jehoiachin, as the last direct

heir to the Jewish crown (Kingdom of Judah) taken into captivity from Jerusalem to Babylon (2 Kings

24:6-15; 2 Chron 36:8-10) remains protected. We also see his name referred as Jeconiah (Jehoiachin) in

the Royal genealogy of Mathew (1:11). After 37 years of exile, we see Jehoiachin kept alive and well

fed at the King’s table (Jer. 52:31, 52:33). Gentry and Wellum further explain this as below:

Under the Davidic covenant, which Blaising interprets, similar to the Abrahamic, as a royal grant
covenant, “the role of mediating blessing was politically restructured as a function of the Davidic
king. A covenant was made with David to bless him and his son(s) with rulership over Israel and
the rest of the nations, an intimate and blessed relationship with God, and the mediation (even
priestly mediation) of blessing to Israel and to all peoples and nations.” But given the failure of
the Davidic kings, the prophets looked forward to the coming of a new dispensation in which a
new covenant would replace the Mosaic and would bring the Abrahamic blessing to its ultimate
consummation.11

The Covenant of David was irrevocable, and the Lord fully intended to keep His promise.
(2 Chron. 21:7).

10 Albert Barnes, Barnes’ Notes on the Old Testament, Accordance electronic ed. (Altamonte Springs: OakTree Software,

2006), paragraph 9641.

11 Peter J. Gentry and Stephen J. Wellum, Kingdom through Covenant: A Biblical-Theological Understanding of the

Covenants, Crossway © 2012, P 77-78 cf Blaising, “Structure of Biblical Covenants,” P 173.

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DAVIDIC COVENANT IN JEREMIAH

According to the Davidic Covenant, God clearly states in that, “I will be to him a father, and he

shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the

stripes of the sons of men” (2 Sam. 7:14). We find the nation of Judah in sin, in disobedience and

broken the laws of the commandments given to them by God in the Torah. They worship false gods, are

corrupt and idolators, and even adopt the shocking Canaanite practice of child sacrifice. As per Fred M.

Wood and McLaren Ross,

Jeremiah stated a truth the people needed to understand clearly. Their real enemy was not Babylon
but themselves and their wicked way of life. Nebuchadnezzar was only the agent of Yahweh. He
was carrying out the Lord’s death sentence against a people who had broken their covenant with
him. God’s sovereignty means he can choose any method he desires to reveal his holiness and his
wrath against sin.12

The prophet Jeremiah was sent by God to warn the people of Jerusalem that if they did not repent,

the city would be destroyed, and they would be carried away captive. Like Moses and other prophets,

Jeremiah was sceptical on taking up this service, claiming he was too young. But the Lord helps him to

overcome his fear and Jeremiah is found to be boldly proclaiming God's message for many years,

warning of coming disasters and appealing to the Jews to turn back to God. Hunter and Wellum explain

Jer. 4:23-26, as

“Jeremiah describes the destruction of Jerusalem using the language of de-creation, a reversal of
the original creation process. It’s the most awful destruction imaginable.13

The Davidic Covenant was given to David, who had established his headquarters in Jerusalem

where he also brought the Ark of the covenant. God’s temple was built, and God consecrated the temple,

by putting his name there forever (1 Kings 9:3). God confirmed that Jerusalem is the place where His

name is to be proclaimed. It was a Holy place, where Jesus will come and rule when He returns. The

Lord required of the Israelites to follow the commandments and to worship Him alone. However, that

not being the case, Jeremiah warns the people of the coming judgement of God.

Dearman J. Andrew affirms:

12
Fred M. Wood and McLaren Ross, Jeremiah, Lamentations, ed. Max Anders, vol. 16 of Holman Old
Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 2006), 206.
13
Trent W. Hunter and Stephen J. Wellum, Christ from Beginning to End Zondervan © 2018, P 188
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Jeremiah’s prophecies concerning the royal house and its administration underscore the
importance of leadership for God’s people. As 1 and 2 Kings make clear, as the leadership of the
people goes, so go the people. This is an important bridge between then and now. With great
privilege comes great responsibility. In Judah there was no “separation of church and state,” as is
common in modern Western societies. Kings were responsible to use their position of influence
as servants of the Lord.14

So, it was important that the King should set an example and Jeremiah addresses this to the five

kings of Judah: Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiahas, to do just and do the right

thing. It’s important to note that the Lord identifies the ruler as one who sits on David’s throne (Jer.

22:2-3). He calls out to the Royal house of Judah as “the house of David” (Jer. 21:11). We see the

typology visibly that these royal kings were identified as the blood line of David.

Adam functioned as the first King of the earth, through the royal function demanded of him by

God to rule, to subdue and to have dominion over His creations in the world. King Saul, King David and

King Solomon were also appointed to rule, the subdue and have dominion over the promised land. They

all failed God’s standards, as did the later kings. Jesus was the fulfilment of the office of the King, who

satisfied the requirements of God’s standards with complete obedience.15 God promises to the one who

obeys,

“For if you are careful to carry out these commands, then kings who sit on David’s throne will
come through the gates of this palace, riding in chariots and on horses, accompanied by their
officials and their people.” (Jer. 22:4).

So Jeremiah also brings a promise of Hope. Just as God promises David, (2 Sam 7:15), we see

Jeremiah speaking from the Lord, that he would fulfil the promise made to the House of Israel (Mosaic

14
Dearman J. Andrew, Jeremiah and Lamentations: The NIV Application Commentary, Zondervan, © 2002 P 241
15
Peter J. Gentry and Stephen J. Wellum, Kingdom through Covenant: A Biblical-Theological Understanding of the
Covenants, Crossway © 2012, P 137
“A characteristic of typology is it’s a fortiori (lesser to greater) quality, or the fact that it exhibits escalation as the type is
fulfilled in the antitype. For example, as one moves from Adam or David to the prophets, priests, and kings, across redemptive-
history, to the last Adam, the true Davidic King, the great High Priest, and so on, the antitype is always greater than the previous
types/patterns. Yet it is important to note that escalation across time does not occur incrementally from the original type to each
“little” instalment and then to Christ, as if there were a straight line of increase. Rather escalation occurs fully only with the coming
of Christ. The previous typological patterns point forward to the greater one to come (Rom. 5:14), but the greater aspect is realized
only in Christ. So, for example, Adam serves as a type of Christ, and “little Adams” arise across time, yet all of these “other Adams”
(e.g., Noah, Abraham, Israel, David) fail in their obedience and faith; there is not an increase in them. Yet, all of them anticipate the
coming of a greater Adam—the last Adam—who will not fail in his obedience and faith. Or, think of David and his sons. Rooted in
the Davidic covenant, they serve as types of Christ. As one moves from
David to Solomon there is a minimal escalation but it does not last long. Solomon, at the end of his life, as great as he was,
horribly fails. In fact, all of the Davidic kings fail, including David, and as such they are not able to usher in God’s saving rule and
reign (kingdom) and fulfil their God appointed purpose. It is only in the coming of David’s greater Son, our Lord Jesus Christ, that
we have escalation as he brings the Davidic pattern to its antitypical fulfilment.”
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Covenant) and the House of Judah (Davidic Covenant). He repeats his promise to King David and

declares an offspring of King David who follow the law and the commands of God righteously and

secure the Kingdom of Judah and the city of Jerusalem. He would be a priest, prophet and a King and a

mediator forever, which clearly points to the Messianic King Jesus Christ (Jer. 33:14-18).

Albert Barnes explains this with a view towards the coming of Jesus Christ, as follows:

I will establish the throne of his kingdom forever. The words forever, emphatically twice repeated
in 2 Samuel 7:16, show very distinctly that this prophecy looks beyond the succession of the kings
of Judah of the house of David, and embraces the throne of Christ according to the Angel’s
interpretation given in Luke 1:31–33, where the reference to this passage cannot be mistaken.
This is also brought out fully in Psalm 89:29, 36, 37. See also Daniel 7:13,14; Isaiah 9:6,7;
Jeremiah 23:5,6; 33:14–21; Ezekiel 34:24; Zechariah 12:7,8; Hosea 3:5, etc.16

Jeremiah also holds out hope of a New Covenant, that the Lord declares of a new covenant in the

days ahead, with the House of Israel and of Judah unlike the old Mosaic and Davidic covenants. They

would no longer need tablets or writing materials, which were outside them. Because God would put the

law right inside them and write it on their hearts. They would no longer be disobedient and all would

know the Lord intimately and keep His laws (Jer 31:31-34). This Covenant of Grace would bring

forgiveness along which is what we have when we trust and believe and follow Jesus Christ.

Trent W. Hunter and Stephen J. Wellum, explain the reason for the New Covenant.

The Lord called this covenant new for several good reasons. It’s better than the old covenant made
with Israel at Sinai, the covenant Israel broke. Even more, the new covenant is new in its unique
ability to fulfil the Adamic, Abrahamic, and Davidic expectations. To put this another way, the
new covenant eclipses each previous covenant because it fulfils them. This covenant resolves the
tension we’ve felt in the Bible’s story to this point.17

They declare that God intended to fulfil each and every covenant and promise He had made in the

past to His chosen people. The Davidic King would fulfil each and every law obediently, completely be

without sin and God chose to send His own Son, to be the way to bring life and salvation to His chosen

people and take them out of the grasp of sin, that holds us back from having fellowship with Him. This

was the Gospel which Paul preached, salvation through the raised Son of God, Jesus Christ, who was

also the offspring of the Davidic line, as per the Davidic Covenant.

16
Albert Barnes, Barnes’ Notes on the Old Testament, Accordance electronic ed. (Altamonte Springs:
OakTree Software, 2006), paragraph 9644.
17
Trent W. Hunter and Stephen J. Wellum, Christ from Beginning to End, Zondervan, © 2018, P 196
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DAVIDIC COVENANT IN PSALM 2

Psalm 2 speaks of the reign of the Lord’s anointed. It’s a powerful rendering of God’s power

against the Kings of the earth, while glorifying and speaking of His Son, possibly in a Trinitarian angle.

The Nicene creed dwells on the Father who begets and the Son who is begotten. But due to the fact that

Israel followed the monotheism worship of Yahweh, we may be reading into too much here. But we

could consider that the Holy Spirit could have been pointing at the Trinity, unknown to the author. In

the New Testament, the Apostles could have dwelt on the typological view of the King being set on the

hill, Mount Zion in Jerusalem as well as the promise of God of a King who will reign over all nations

powerfully and successfully. It is also a confrontational song where the Lord demands that the rulers of

the earth would bow down and worship and serve His Son. Set during the times of David, and attributed

to him in Acts 4:24-26, it declares David speaking of the anointed Son of the Lord, who will bless those

who seek refuge in Him and destroy the ones who oppose Him. According to Albert Barnes,

There can be no doubt that this psalm is here referred to, and the quotation in this manner proves
that this was the common understanding among the Jews. It may be presumed that in a matter of
this kind the general tradition would be likely to be correct; and to those who admit the inspiration
of the apostles as bearing on points like this, the fact of its being quoted as the production of
David is decisive.18

In the Psalm, we see the Lord amused at the plans of the kings and powers of the earth to plan and

plot, to come together, to stand up against the Lord and His anointed one, describing their efforts as

ineffective. While we could see this referring to David as the anointed one, it could as well as to Jesus,

who will come to judge and reign as King forever. As Robert Alter, explains Psa. 2:2-3 as,

This is one of many psalms that seems to have been composed in response to a specific historical
situation but attempts to identify the circumstances or to date them have been unavailing. What
one can make out is an alliance of nations intending to attack Judea or perhaps merely to rebel
against their condition of subjugation to it.19

The Israelites would have also seen this Psalm referring to David, the one who received the

promise from God of an heir who would be enthroned forever. This was an encouraging song as it

18
Albert Barnes, Barnes’ Notes on the Old Testament, Accordance electronic ed. (Altamonte Springs: OakTree
Software, 2006), paragraph 21284.
19
Alter Robert, The Book of Psalms–A Translation with Commentary, W. W. Norton & Company, © 2007, P 66
 12

promised victory over their surrounding enemies, which David successfully achieved during his reign as

King. Just as Tremper Longman III explains it,

Psalm 2 celebrates God’s power over the wicked plots of the kings of the world. Even more, it
celebrates God’s human agent, the anointed king, whom God had appointed as an agent of order
in a disordered world. The psalm cites the Davidic covenant of 2 Samuel 7, in which God grants
to David a dynasty. It is thus David in particular and his descendants ruling from Jerusalem who
are in mind here, and so it is probable that this psalm functioned as an inauguration song during
the period of the monarchy. 20

The Psalm, along the lines of the Davidic covenant, is filled with the promise of a strong and

mighty King, who would make the other kings, his vassals and they would pay homage to the Anointed

King of God. King David and the Israelites would have seen the promises of God in this Psalm. Barnes

considers the Psalm as not solely applicable to David or the Messiah.21 This is not so because Psalm 2:2,

connects the Anointed to King David and to his future eternal descendant (Psalm 18:50; 20:6; 45:7;

89:20). Psalm 2:6 talks about the setting of God’s King before the beginning of earth (Prov. 8:23). We

can see that Psalm 2 swings from King David to the Messiah, with a duality between an earthly king and

a Divine King (Ps. 2:6, Zion = 2 Sam 5:7 (Refers to King David); Ps. 110:2 (Refers to Messianic King).

We also see alluding words of God in the Gospels, from Psalm 2:7, at the time of Jesus’ baptism,

“This is my beloved Son, with whom I am well pleased” (Matt. 3:17; Mark 1:11; Luke 3:22). So, we can

consider the Psalm as a pointer to the Davidic Covenant, where the reference is to the Future King, Jesus

who was born of the Royal bloodline of King David, as promised to him in 2 Samuel 7:16.

20
Tremper Longman III, Psalms – An Introduction and Commentary, Tyndale Old Testament Commentaries,
Vol: 15-16, IVP Academic, InterVarsity Press @ 2014, P 110

Albert Barnes, Barnes’ Notes on the Old Testament, Accordance electronic ed. (Altamonte Springs: OakTree
21

Software, 2006), paragraph 21300.

“We could see three opinions as to the question to whom the psalm was designed to refer:
(a) That in which it is supposed that it refers exclusively to David, or to some other one of the anointed kings of Israel;
(b) that in which it is supposed that it had this original reference but has also a secondary reference to the Messiah; and
(c) that in which it is supposed that it has exclusive and sole reference to the Messiah.
There are few who maintain the first of these opinions. Even Grotius, in respect to whom it was said, in
comparison with Cocceius, that “Cocceius found Christ everywhere, and Grotius nowhere,” admits that while, in his
view, the psalm had a primary reference to David, and to the Philistines, Moabites, Ammonites, Idumeans, etc., as his
enemies, yet, in a more “mystical and abstruse sense, it pertained to the Messiah.” The reasons why the psalm should
not be regarded as referring exclusively to any Hebrew king are conclusive. They are summed up in this one: that the
expressions in the psalm are such as cannot be applied exclusively to any Hebrew monarch. This will appear in the
exposition of this psalm. For like reasons, the psalm cannot be regarded as designed to refer primarily to David, and in
a secondary and higher sense to the Messiah. There are no indications in the psalm of any such double sense; and if it
cannot be applied exclusively to David, cannot be applied to him at all.”
 13

DAVIDIC COVENANT IN 2 TIMOTHY 2:8

In his second letter to Timothy, Paul writes, “Remember Jesus Christ, risen from the dead, the

offspring of David, as preached in my gospel” (2 Tim 2:8).

Remember Jesus Christ

George W Knight III in The Pastoral Epistles, point out to the word order of the name called out

by Paul as follows:

This is one of the few places in the PE (1 Tim. 6:3, 14; Tit. 1:1; 2:13; 3:6) and the only place in 2
Timothy where Ιησοῦν Χριστὸν occurs in this order. This may reflect Paul's adoption of a phrase
including the name as it was spoken in the Christian community, or it may be a stylistic variation.
It seems most likely, however, that Paul intended to emphasize Jesus' humanity by placing first
the name given at his birth (see the comments on 1 Tim. 1:1), since it would be meaningful to
Timothy in this context (so Lock).22

The word order is, “Jesus Christ”. In the letter, Paul refers to the Lord as Christ Jesus except here

in Chapter 2:8, he reverses it to Jesus Christ. This could be a specific reference to his later remark as the

offspring of David, referring to Jesus as the seed of David and his human form incarnation. This shows

the fulfilment of the Davidic Covenant, that his heir was Jesus Christ, the one who would reign forever

as promised by God to David. The promise was repeated to Solomon, as we see Albert Barnes state:

Of the seed of David. Of the posterity or lineage of David. He was a descendant of David. David
was perhaps the most illustrious of the kings of Israel. The promise to him was, that there should
not fail a man to sit on his throne, 1 Kings 2:4; 8:25; 9:5; 2 Chron. 6:16.23

So while, the Davidic covenant was unconditional, we see that the Lord makes it clear to

Solomon, just as he said to David, that the sons will have to faithfully follow the Lord and His law and

commandments, “with all their heart and with all their soul” (1 Kings 2:4; 8:25). This is where the rest

of David’s heir stumbled but was fulfilled in all respects by Jesus Christ.

Risen from the dead.

The second part of the verse is, “risen from the dead”, which confirms that while Jesus was alive

on earth, he also died. He not only died, but He was also raised from the dead, according to the

22
George W Knight III, The Pastoral Epistles, The New International Greek Testament Commentary, William
B Eerdsmans Publishing Company, Michigan @1992, P 636
23
Albert Barnes, Barnes’ Notes on the New Testament, Accordance electronic ed. (Altamonte Springs: OakTree
Software, 2006), paragraph 13582.
 14

scriptures and confirms that Jesus was victorious over sin, death and the grave. Death could not conquer

Him. Which means He is now forever alive. And due to His victory, we who believe in Jesus will also

conquer death and have eternal life.

Similar to the explanation of Simpson, with reference to “risen from the dead”, Paul refers to his

Gospel in the later part of the verse, which is founded on the death, burial and resurrection of Jesus

Christ, according to the scriptures, without which the Gospel could not exists. Simpson points out that

Jesus was a descendant of King David, according to the promises of God, and fulfilled God’s covenant

with King David in the establishment of His Eternal Kingdom through his bloodline and his future seed,

which was Jesus Christ.24

Jamieson, Fausset, and Brown, also state that:

The Greek perfect passive participle, ἐγηγερμένον implies a permanent character acquired by
Jesus as the risen Saviour, and our permanent interest in Him as such. Christ’s resurrection is put
prominently forward as being the truth now assailed (2 Timothy 2:18).25

This clearly confirms God’s promise to David that and his house and his kingdom and his throne

would be established for ever in front of God Himself (2 Sam. 7:16) and be fulfilled in Jesus Christ.

The offspring of David

While the earlier covenants promised the recipients a land of their own and sustenance of their

earthly needs, the Davidic covenant goes further to declare that the Kingdom would be established

firmly and would remain forever. The Lord promised Abraham that he would make him a great nation

and other nations would be blessed through him (Gen 12:2) which were repeated to Isaac and Jacob in

(Gen. 21:12; 27:27-29). This was partly realised when the Lord brought them to the promised land of

24
Simpson Graham, The Pastoral Epistles:1-2 Timothy, Titus, An Exegetical and Contextual Commentary,
India Commentary on the New Testament, Primalogue Publishing Media Private Limited, © 2012 P 369
Jesus rose from the dead. Reference to the resurrection reminds us that Jesus died, and part of the gospel is that
Jesus died for our sins (1 Cor. 15:3). However, the resurrection is important in its own right, for without Jesus’
resurrection there is no gospel. Without his resurrection there is no victory over death or eternal life. (c) Jesus is a
descendant of David. This draws attention to his role as Messiah (Mt. 1:1, Mk 10:47-48, Rom. 1:3) and to the
fulfilment in Jesus of the promise to David that his kingdom will have no end (2 Sam. 7:12-16, Lk. 1:32-33). It is this
Jesus Timothy must remember, the one who has risen victorious over death and whose kingdom is eternal.
25
Robert Jamieson, A. R. Fausset, and David Brown, A Commentary, Critical and Explanatory on the Whole
Bible, 1871, Accordance electronic ed. (Altamonte Springs: OakTree Software, 1996), paragraph 22728.
 15

Canaan (Jos. 1–24) but then the Lord went further when he promised King David, that his kingdom

would last forever (2 Sam. 7:13-16). Merrill goes on to say that,

The promise that David and his seed would be kings fulfilled the even more ancient Abrahamic
Covenant blessing that the patriarchs would be the fathers of kings (Gen. 17:6, 16; 35:11). To
Judah, great-grandson of Abraham, was given the explicit pledge that a promised ruler would
come from Judah (Gen. 49:10). Samuel anointed this one from Judah, David himself, of whom
the Lord said, “He is the one” (1 Sam. 16:12). David was aware of his election by God and of the
theological significance of that election as part of the messianic line that would result in a divine
Descendant and King (Pss. 2:6-7; 110; cf. Ethan’s words in Ps. 89:3-4). The prophets also attested
to the Davidic Messiah, the One who would rule over all and forever on His throne (Isa. 9:1-7;
11:1-5; Jer. 30:4-11; Ezek. 34:23-24; 37:24-25; Amos 9:11-15). The promise that the people of
the Lord, David’s kingdom Israel, would have an enduring land of their own was also based on
earlier commitments of the Lord. The seed of Abraham, God said, would be given Canaan as a
home forever (Gen. 13:15; 15:18; 17:8; Deut. 34:4).26

Jesus Christ, as the seed of David, fulfils all the covenants from the beginning as promised to

Abraham and further down to King David. He is the one who Paul refers to as the offspring of David

who was promised in the Davidic Covenant by God to King David, as the one who would rule forever

on his throne, and King David’s kingdom would be established forever.

Paul’s Gospel

Paul speaks of this Gospel, where he preaches Jesus Christ who died for our sins, but who lives

forever, having conquered death and offers us salvation and eternal life, in faith that He alone has the

power to cover our sins with His blood which was shed on the cross, and His righteousness is imputed

to us, when we believe in Him, as our saviour. He will return to judge and rule over the world in a new

Kingdom (Rev. 11:15). Stephen J. Wellum sums it up nicely when he says,

The eternal reign of the Davidic king, moreover, takes on a universal dimension. The Davidic
covenant further narrows and defines the lineage of the promised offspring of Eve and Abraham:
he will be not just any Israelite, but a king of Israel and a son of David. But the Davidic king also
inherits the role of Adam as son of God and covenant head of all humanity. David himself
understands what this covenant means for the entire human race: the Davidic king’s eternal rule
on the throne of Israel will effect God’s rule over the entire world as God has intended it for
humanity since he created Adam in the garden. God’s plan to restore humanity’s vice-regent role
in creation by making Israel into a great nation will be accomplished in the person of a Davidic
king who will reign forever over all nations (Psalms 2; 8; 45; 72).27

Thus, the Gospel of David’s heir, Lord Jesus Christ, offers eternal life to all humanity as

confirmed by God to David, in His covenant with him.

26
Eugene H. Merrill, 2 Samuel The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck;
Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1985), 1:464.
27
Wellum Stephen J., God the Son Incarnate - The Doctrine of Christ, Crossway, © 2016, P 175
 16

CONCLUSION
This paper has proved that Paul’s Gospel as referred to in in 2 Timothy 2:8, points clearly and

emphatically to Jesus’ identity as the “offspring of David” which was promised by God to King David

in 2 Sam. 7:13-16. We have clearly seen this through different passages of the scriptures as below:

2 Samuel 7:1–17 – The Lord affirms to King David, unconditionally and irrevocably that He

would make his name great among the nations (v9) and He would establish the throne of King David’s

son’s kingdom forever (v13, 16). The genealogy of Mathew and Luke, clearly portrays that Jesus Christ

was born through the bloodline of King David and was the offspring referred to by Paul in 2 Tim 2:8.

Former Prophets – God had promised Judah, that the ruler of the promised land would come from

Judah (Gen. 49:10). But none of the leaders, prophets and kings are found worthy enough to be the

promised King. Then God anoints David and promises him an eternal kingdom and heir. But the later

kings fall back into sin and none are found worthy to be God’s chosen heir to King David’s throne. The

nation of Israel is split and destroyed and they wait for the promise of God to be fulfilled in the future.

Jeremiah - The post exilic prophets, especially Jeremiah prophesied of the promised heir in the

line of King David, who would make Israel a great nation again and God’s promises to bring back the

glory of Israel and establish His kingdom through a New Covenant of Grace, and the promised heir of

King David (Jer. 33) which clearly refers to Christ Jesus.

Psalm 2 – Psalm 2 clearly speaks of the Lord begetting a son whom he sets on Mount Zion, which

could refer to King David as well as King Jesus (v6-7), the promised Messianic Son who would rule

over the whole world (Not promised to King David who only ruled over Israel) for ever.

2 Timothy 2:8 – Finally, Paul refers to Jesus as the promised “offspring of David”, and the Gospel

makes it clear that Jesus was alive after having conquered death and offers eternal life to those who

believe and will return and rule for ever. This confirms the Davidic Covenant Promise (2 Sam. 7:13-16).

This brings us to the conclusion that the Davidic Covenant is thus central to all these promises of

God pointing to Jesus Christ, in the Gospel, as seen in 2 Sam. 7:1-17, and through the former prophets

and Jeremiah, in Psalm 2 and concluding in Paul’s letter to Timothy in 2 Tim. 2:8.
 17

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 18

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