The+Concept+of+Rest+From+the+Davidic+Covenant

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= =  **Concept of Rest From the Davidic Covenant**

=Background to the Biblical Concept of Rest=

God models for His children a Sabbath rest in Genesis 2:2-3. On the seventh day God rested from all the work He had done. God blessed the seventh day and sanctified it because He had rested on that day. In Hebrew this is called //Shabbat.// He does this to demonstrate the need for rest. Though God is infinite and does not tire, He sets the example of slowing down after working for six days.[i] By sanctifying it, He shows His people that it is a spiritual act. When man sinned in Genesis 3:15, this perfect rest was destroyed. Another type of rest God institutes is in the Noahic Covenant. Noah’s name, in Hebrew //Nuach,// signifies rest. This name was bestowed upon him by his father, Lamech, in the confident expectation that he would prove more than an ordinary blessing to his generation.[ii] This can be seen in Genesis 5:28,29. Because of sin in the world, God eradicated man from the earth except for His righteous follower, Noah. God brought protection through the ark to Noah and his family, which was a form of rest.[iii] God was destroying the men on earth because they had forsaken Him and had turned to every type of wickedness (Gen. 6). This happened because the earth had been cursed (Gen. 3:15), so God restored the planet and kept safe His chosen people. Verse 11 of II Samuel 7 reflects the “rest” theology of the prophetic writers.[iv] The word //menuhah// in 7:1 indicates an ideal state of life, characteristic of a just rule, where threat from one’s enemies had been removed (I Kgs. 4:25; Mic. 4:4; Zech. 3:10).[v] Hebrew //Menuha// is the word translated here as rest.[vi] The term does not mean physical rest in relaxation, but signifies persons or objects on the move coming to a settled posture. The noun “rest” is intimately associated with the land David[vii], who has been constantly fleeing as a fugitive, has now been brought to a safe settlement by God’s hand. “I have given you rest from your enemies on every side” (v. 1).[viii]

=Davidic Covenant Incorporation=

God has already given David rest on every side (II Samuel 7:1). David’s “rest” from his enemies mentioned in 7:1 sets the historical and conceptual stage for the promise of rest in verse eleven.[ix] But there was a promise of continuation in regards to that specific rest. God had supplied David with rest from enemy oppression. Before David was given rest from his enemies, the nation of Israel was in no place to be a religious epicenter or haven.6 The Lord also contrasts this enduring rest He promises David with the temporary rest provided by the various judges (II Sam. 7:10,11). God would establish His people (7:10) by planting them in a place of their own. God made it so Israel would move no longer, nor would the wicked oppress them. “The unsettled condition [previously] had made a fixed sanctuary impossible… the time for [the temple] was not yet fully come.”6 The house of David must be firmly established and peace secured for steps to be made for national religion. The immediate implications of rest are seen in the building of the temple, which would be brought about in the reign of Solomon.[x] David was not the man to build the temple, as is stated in 7:13. God made this covenant to David out of His loving-kindness and in part to assure David that God’s house would be built through his descendant.[xi] This rest was indeed for the good of David and his people, but it was also for the glory of God. The glory of God was brought to its most prominent posture with the temple, which was to be built by his son. David’s house would be preserved and established in peace, which was linked to the rest God brought within the Davidic Covenant. There are prophetical references to the event of being established in the land in Exodus 15:17 and Psalm 44:2.[xii] The far-reaching implications of rest within the Davidic Covenant are found in verses 12 through 16, in chapter 7 of II Samuel. The essential principles of the Davidic Covenant are that God will establish David’s seed (7:12), kingdom (7:13) and throne (7:13,16). Within these promises lies the wide-ranging promise of rest. First, Solomon would fulfill the promise of being elevated to the throne as is seen in I Kings 8:15-20. Also fulfilled David’s descendants who succeed him on the throne in Jerusalem. Finally David’s seed is established in Christ, in whom the prophecy reaches its highest fulfillment (Pink) (Luke 1:31-32; Acts 2:29-31, 13:22-23). Verse 16 of II Samuel 7 speaks of the kingdom being established and it “shall be made sure.” This is another result of the Davidic Covenant that is brought to fruition after David’s life. After David died there was surety that God would continue the rest He had begun. The seed and the establishment of the kingdom were seals of the guarantee for Israel’s eternal rest and protection. =Implications on Biblical Theology=

The Davidic Covenant affects the theology of God’s rest in Scripture. Before the Davidic covenant rest was provided by God in the physical inheritance of the land of Canaan. This is not merely a physical concept, but it was also spiritual.[xiii] Years later, when David had occupied Jerusalem, God promised to secure that land for Israel. In II Samuel 7:10 God tells David that the people of Israel “may dwell in a place of their own and move no more” and the wicked would no longer keep them in subservience. The type of rest God gave Israel in David’s day also had physical and spiritual elements. Walter C. Kaiser comments, “ The rest which God gives is at once historical (Canaan), soteriological (salvation), and eschatological (the kingdom and our reign with Christ).”[xiv] This rest was to be a foreshadowing of the rest Israel and the world would experience in Christ, in the New Jerusalem. This rest was only a taste of what the rest of Israel and the world would experience through Christ in the Millennial kingdom and ultimately in the eternal state. This rest is so exclusive that Yahweh calls it His own rest (Ps. 95:11, Is. 66:1.) The texts that correspond with one another on the subject of Yahweh’s rest are Deuteronomy 12:9-10 and II Samuel 7:1,11. Before rest was given to David, the halfway point of previous rest was given in Joshua with the conquering of Canaan. The Lord handed over their enemies to them and fulfilled His promises by giving them “rest on every side” (21:44-45). God gave the people rest, but the complete fulfillment had not yet come. The land had been given a respite from war in Joshua 11:23, 14:15; Psalm 94:13; Isaiah 57:20, but was not given the title of God’s own rest.[xv] However there are many passages where God granted His rest to the people. Jacob blessed Issachar with land that would be a good “resting-place” (Gen.49:15). Also, in Ruth 3:1 Naomi spoke of finding Ruth rest, or security, in her possible marriage with Boaz. This rest is the same Hebrew word //menuhah// that is used in II Samuel 7.[xvi] Menuhah is present in other passages such as Deuteronomy 12:9; 1 Kings 8:56; 1 Chronicles 22:9; Isaiah 28:12; Micah 2:10.[xvii] This is where Yahweh would plant His people as in II Samuel 7:10. He did this so as to give them their own land to dwell in and worship Him without disturbance. Another element observed in this Hebrew word //menuhah// is its connection with the presence of God. God dwelled with the people by the ark of the covenant as they wandered (Num. 10:33), and as they came to the new land (Ps. 132:8,14; Isa. 66:1; 1 Chron. 28:2).[xviii] So it can be observed that God’s rest is His gift of the promised land to His people, and the benefits that accompany the land such as enemies being subdued and the ceasing of war. In Genesis 49:10,11 Jacob prophesied over his sons. He prophetically spoke of the coming Messiah. He said that the scepter would not depart from Judah. This refers to the perfect power Jesus would bring. He also said one lawgiver would come from Judah. Jesus also fulfills this. This lawgiver would be //Shiloh//, or peace.[xix] When this man came He would require the obedience of the people. When Jesus came He would be the perfect rest. Isaiah affirms that the Lord would once again set up Jerusalem as his resting place.[xx] He would find no rest until He did so (II Sam. 7:7). Ezekiel also speaks about this type of rest. He speaks of God making a place of resting for the sheep in Rabbah (25:5). This demonstrates God’s protection and placement for Israel. By this they would know that He was the Lord. God continued His promise to bring rest. Most of these promises looked forward to the person of Jesus Christ in the future. The New Testament speaks often of rest in reference to Christ. The rest motif in the New Testament is also discussed (Acts 3:20; 7:49.; 2 Thes. 1:7; Rev. 14:13; Jn. 5:17).[xxi] We see rest fulfilled in the person of Jesus Christ as He was sent to restore relationship between God and Israel.[xxii] In Matthew 11:28,29 Jesus points to Himself as lasting rest. He is the One who satisfies the desires of man and He is the One to take weary people and supply them with rest for their souls. He told the people to learn from Him, because He was the One they had been waiting for (Matt. 11:29). In Acts 2:25, Peter quoted a psalm of David that gave Jesus the authority to bring rest to souls.[xxiii] Hebrews shows the supremacy of the rest New Testament believers have in Christ. The author compares the rest Joshua was unable to give the people, with the rest God gave His people in the person of Christ. The text says that the offer to enter God’s rest still stands, so believers must be careful that they do not fall short of it (4:1). The theology of rest finds its crescendo in Psalm 95 and Hebrews 3:7-4:11 .[xxiv] The passage in Hebrews shows Israel’s past inability to enter God’s rest, as they had sinfully hardened their hearts. Joshua had not been able to give the people rest, as God had spoken about a later day when it would be accomplished.[xxv] Disobedience disqualified the people of Israel from entering in. As Hebrews states, God’s people are now given full entry into his rest if they do not harden their hearts. They can now have full benefit of which David only partook partially. Psalm 95 has an eschatological them and indicates that there will be a time when the Lord will reign as King over all the peoples.[xxvi] Other passages that confirm this are Psalm 93:1; 96:10; 97:1; 99:1. He will sit enthroned above the earth between His angels and the earth will shake. There would be a divine Kingdom set up on earth. [xxvii]

=Rest Fulfilled in the Millennial Kingdom=

The full enjoyment of Yahweh’s rest is yet to be experienced. After the resurrection from the dead, God’s people will enter into its full pleasure (Ps. 116:7), The rest spoken of in this psalm is not to be confused with that of heaven.[xxviii] More precisely, Isaiah 11:10 shows that this rest is to be "in that day" when "the Lord will extend his hand a second time to recover the remnant of his people" (Isa. 11:11). “His resting place will be glorious” as all the nations will see it and He will set up a pathway for His people to travel to Jerusalem in peace (Isa. 11:10, 16). The Lord will choose Jerusalem as His dwelling place, and Jesus, who is the new David, will say, "This is my resting place for ever" (Ps. 132:14).[xxix] God will position His Kingdom on earth, ad fulfill what He spoke to David in II Samuel 7. “Your house and your kingdom will endure forever before me; your throne will be established forever” (7:16). The eternal city will come down out of heaven to bring freedom from pain, sorrow, death and tears (Rev. 21:1-5; 2 Pet. 3:10-12). In II Samuel 7, the juxtaposition of “house” with “kingdom” suggests that it deals with a royal dynasty lineage (7:16) and the presence of “forever” with reference to this “house” in three verses (7:16, 25, 29) and mention of “distant future” in another verse (7:19) suggests a duration that extends past most family lineages.[xxx] God had provided land and promised it to the nation of Israel. David’s line would continue, but would be curbed by wickedness and sin in the future kings. Yahweh affirms that David’s throne and kingdom would somehow be eternal (7:13, 16). Because of David’s sinful descendants after Solomon, Israel was caused to look further into the future for these promises to be fulfilled. The Messiah would be the One to reign eternally, and He would reign in an eternal place. We find the first biblical records of the Millennial Kingdom in Isaiah 52:1 and Ezekiel 48:15-19. Also in the book of Revelation John gives us a picturesque description of the Millennial Kingdom. This goes back to II Samuel 7 because David had suffered at the hand of sinners and God gave him rest from them. Without sin there would be no need for granting rest from enemies.[xxxi] Now, every man who resides in the New Jerusalem will experience perfect peace and rest, which was only provided in part in David’s reign. David experienced temporary rest through the covenant, but here it will be eternal. This will be the completed and thoroughly fulfilled rest, as it will last eternally. Another element of rest is that all striving and suffering will be finished (Isa. 14:3; 28:12). It will not be threatened by any outside forces. This fulfills the final deliverance and rest that David looked forward to while on earth. =Rest in the Eternal State=

God’s people will experience peace forevermore in the eternal state. God will make preparations for the eternal kingdom. He will destroy Satan and the last unbelieving people, purge every trace of sin, judge the dead and burn away every imperfection (Revelation 21). God will make the declaration saying, “Behold I make all thing new!” (Rev. 21:5). According to John, the New Jerusalem is “pure gold, like clear glass”. The two direct references to the New Jerusalem are in Revelation 3:12 and 21:12. God accomplishes His rest by dwelling personally with His people in this new city.[xxxii] The Father and the lamb are everywhere and can be worshiped where they are. John states that the New Jerusalem will be free from sin and will dwell with God experientially, reaping the full benefits of His rest. =Notes=

[i] Arthur W. Pink ., //The Divine Covenants.// (Grand Rapids, MI: Baker Book House, 1973), 31.

[ii] Ibid., 70.

[iii] Ibid., 71.

[iv] Gnana Robinson., 1 & 2 Samuel: //Let Us Be Like The Nations//. (Grand Rapids, MI: W.M.B. Ferdmans Publishing Co., 1993) 189.

[v] A. F. Kikpatrick, //Samuel II//, (London, England: C. J. Clay and Sons, Cambridge University Press Warehouse, 1899) 98.

[vi] Michael Grisanti, “The Davidic Covenant,” //The Masters Seminary Journal// 10 (1991): 238.

[vii] Ibid.

[viii] Ibid.

[ix] Ibid.,

[x] Gnana Robinson., 1 & 2 Samuel: //Let Us Be Like The Nations//. (Grand Rapids, MI: W.M.B. Ferdmans Publishing Co., 1993) 189.

[xi] Ibid., 190.

[xii] Michael Grisanti, “The Davidic Covenant,” //The Masters Seminary Journal// 10 (1991): 238.

[xiii] Walter C. Kaiser, “Promise Theme and the Theology of Rest,” __Bibliotheca sacra__ 130 (Spring 1973) 138.

[xiv] Ibid., 142

[xv] Ibid., 142

[xvi] Michael Grisanti, “The Davidic Covenant,” //The Masters Seminary Journal// 10 (1991): 238.

[xvii] Walter C. Kaiser, “Promise Theme and the Theology of Rest,” __Bibliotheca sacra__ 130 (Spring 1973) 140.

[xviii] Ibid.

[xix] Arthur W. Pink, //The Divine Covenants.// (Grand Rapids, MI: Baker Book House, 1973), 283.

[xx] Ibid., 291.

[xxi] John Laansma, "I Will Give You Rest" : The Background and Significance of the Rest Motif in the New Testament. __Tyndale Bulletin__ 46 (November 1995): 388

[xxii] Ibid., 291.

[xxiii] John Laansma, "I Will Give You Rest" : The Background and Significance of the Rest Motif in the New Testament. __Tyndale Bulletin__ 46 (November 1995): 387

[xxiv] Walter C. Kaiser, “Promise Theme and the Theology of Rest,” __Bibliotheca sacra__ 130 (Spring 1973) 140.

[xxv] Ibid., 142.

[xxvi] Ibid.

[xxvii] Ibid.

[xxviii] Ibid., 150.

[xxix] Ibid., 151.

[xxx] Michael Grisanti, “The Davidic Covenant,” //The Masters Seminary Journal// 10 (1991): 238.

[xxxii] Arthur W. Pink ., //The Divine Covenants.// (Grand Rapids, MI: Baker Book House, 1973), 291.

=References=

Grisanti, Michael. 1991. The Davidic Covenant. //The Masters Seminary Journal.// 10/2 (October): 238

Kaiser, Walter C, Jr. "Promise theme and the theology of rest." Bibliotheca sacra 130, no. 518 (April 1, 1973): 135-150. ATLA Religion Database

Kirkpatrick, A.F., //The Second Book of Samuel.// London, England: C. J. Clay and Sons, Cambridge University Press Warehouse, 98, 99, 101

Laansma, John. "I Will Give You Rest" : The Background and Significance of the Rest Motif in the New Testament." Tyndale Bulletin 46, no. 2 (November 1, 1995): 385-388. ATLA Religion Database

Pink, Arthur W., //The Divine Covenants.// Grand Rapids, MI: Baker Book House, 31,70, 71, 283, 285, 291

Robinson, Gnana, //1 & 2 Samuel: Let Us Be Like the Nations.// Grand Rapids, MI, W.M. B. Ferdmans Publishing Co., 189, 190

Walton, John H. 1991. Psalms: A Cantata of the Davidic Covenant. //Journal of the Evangelical Theological Seminary//, 23, 25

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