The+Davidic+Covenant+Impact+on+the+Psalms

=toc= = David’s Righteous Conquering and Deliverance From Enemies =

The psalmist uses prose and song to dictate real life events. The psalmist often wrote pieces (later put to music) that inspire people today. The prophets often time quote psalms or use them to unite Israel in an allied effort. But this is not to overlook the true intent of the psalmist. In the case of (Psalms 109) the psalmist David puts down strong convictions displaying trust in God’s hand for victory and hatred for God’s enemies. This attitude comes in light of the Davidic Covenant (DC) established with him through the prophet Nathan in 2 Samuel 7. David’s situation, indictment of his enemies, and reliance on God can be traced through the roots of the Davidic Promise.

David’s Situation
King David in (Psalms 109) demonstrates a righteousness that sets him apart from his foes. In this psalm he calls on God to act upon his behalf and do away with his wicked enemies. The chapter opens (v.1) with David declaring to the Lord, “do not to be silent.” This isn’t only for David’s cause but also to let his enemies hear their coming condemnation from God. [i] This imprecatory psalm is in direct response to the threats from his enemies. Verses 4-5 show the ferocity of the enemy in attacking David’s camp, he says, “I am prayer” which better translated as “I give myself to prayer.” This renders David’s constant need to be in prayer because of the intensity of the attacks. David is distressed by the cruelty of his enemies which he charges them on two accounts. [ii] First he calls his enemies untrustworthy as seen through his emphasis on “mouths”. He gives a threefold description of their mouths as deceitful, wicked, and lying. Secondly, David declares the exchange of hatred for his love referencing past kindness to his foes (allowing them to dwell) which is now forsaken in war. This shows the intensity of their hatred for David and David’s grief in the matter. Verse 5 is written declarative but within the context can be seen also with interrogative hints because David is presenting this before the Lord. Gaebelein comments on this verse saying, “Will the God of this universe not pay attention to this?” [iii] This is not the first time David incurs many fierce enemies, (2 Samuel 7:1) opens with a peaceful period where the Lord had done away with all his surrounding enemies. So David’s distress is the knowledge that God has promised to save him previously (2 Samuel 7:9) “I have been with you wherever you went and have cut off all your enemies from before you” and that hinges upon his current state. Regardless of the timeline of events David is well versed with God’s protection from his enemies and seeks to see the means of which God will rescue him again.

David’s Indictment
David contained an intense zeal against the enemies of the Lord which began in his youth. (1 Samuel 17:26) records his boldness in light of the great Philistine Goliath, David pleads, “Who is the uncircumcised Philistine, that he should defy the armies of the living God?” David sought to condemn wickedness to maintain God’s glory through the reputation of God’s people Israel. The five part chiasm in (Psalms 109:6-15) follows with (1) guilt on earth, (2) family, (3) possessions, (4) family and (5) guilt before God. [iv] Verses 16-20 are the fuel to David’s fiery anger. The wicked were evil in their terrible treatment of the poor. They harassed, hated, cursed and oppressed the poor who in context is David. A king is one that protects, provides, and implements justice for the poor and his enemies were corrupt in their treatment of their own poor. David as a shepherd was not lavish nor was he a beggar but in (2 Sam. 7:9) David can recount how God brought him out of the pasture and raised him up to be a king to exhibit such noble qualities. To provide reference (Psalms 82:3-4) shows parallelism to how the poor and needy ought to be treated. He defends the cause of the weak and fatherless, while he maintains the rights of the poor and oppressed. These qualities display both zeal for the Lord and constant submission in prayer which qualify David to be the king that receives Nathan’s prophecy. This is a Davidic Covenant attitude towards God’s enemies that allows David to call the Lord’s wrath upon them.

David’s Source of Power
Psalms 109:21 begins with David’s plea for God to act. Immediately following David recounts his poor and needy state before God and places all victory and glory back on the Lord. David’s great plea comes from the faithfulness and mercy of God. This allies itself with the common theme of God’s faithfulness seen throughout the Davidic covenant. (2 Sam. 7:12) Perfectly illustrates God’s faithfulness through his preservation of David’s seed (offspring) after his passing. His prayer for deliverance may come in different forms, either healing (kindness) of his wounds or doing for him what he needed (faithfulness). [v] Such thoughts flow through the psalmist as he asks the Lord to stay faithful in delivering him from his enemies. One intricacy of the DC is its unilateral and unconditional nature. As a “grant” style covenant with David Yahweh places no obligations on David for the enactment of it. [vi] In verse 26 of the text David calls upon such unconditional nature of God to “Help me…in accordance with your love.” David understands that everything he receives is in direct relation from the Father and not of his own strength. David in the last 5 verses proclaims, “Let them know that it was your hand, that you O Lord, have done it.” As with the DC God must receive all the glory and honor for it was by Him that all was accomplished. [vii] David knew this was an invaluable trait of God’s anointed king and as a prototype of the future “Meshach” who displays this quality to the utmost by obedience to the Father’s will. At the very end of the psalm David extols the Lord and in a crowd of people worships Him. Because God is at the right hand of the needy and saves the lives of those whom condemn them (v. 31). David recognized God as the ultimate bringer of justice and redemption which gives him hope in this otherwise desperate situation.

= David’s Belief in Eternal KING =

In terms of Messianic scripture (Psalms 89) is a strong proponent that encapsulates many themes of the DC. The psalmist reflects upon royal theology of God’s covenant promise with David, important words of warning, and ends in lamentation. Commentators differ regarding the compiling of the psalm from various parts or written uniform. It was composed by Ethan the Ezrahite in the musical form of a maskil.

Covenant with David
The highlights of DC are seen at the beginning (v. 19) regarding the vision of Nathan the prophet whom also later rebukes David for his adultery and murder. The themes in this psalm fall in similar pattern with the DC presented in (2 Sam. 7:4-17). The psalmist emphasizes the choosing of David by God indicating his granting or bestowing of strength upon the warrior David. This directly correlates to verse 8 in the DC where God reminds David of his humble beginnings as a shepherd to becoming a mighty king of Israel. David recognizes this in immediate response to the oratory of Samuel in (v. 18) as he cries out, “Who am I, O Lord God, and what is my house, that you have brought me thus far?” Continuing in the psalm more evidence of the Lord’s free election is seen as He declares how he will care for David’s needs and protects him from enemies. Beyond David’s personal exploits Messianic themes pick up in verses 24-25 as God promises a universal reign paralleling both present and future kings. Gaebelein explains that the Lord’s “hand” (v.21) signifies dominion proving David’s authority came directly from the Lord. [viii] Also, the bodies of water (v. 25) refer beyond the local extent of the Euphrates-Tigris, but extends across the entire world. Key insights are found about the messianic ruler (v.26-27) and his relationship to the Lord. The psalmist explains that this ruler will be treated as a son rather than as a simple vassal or servant. This applies to David who is “a son” of God and true Davidic ruler establishing his kingdom along theological constructs predating to Melchizedek in Salem (Gen. 14:18). This is brought whole in the personhood of Jesus “the Son” of God. David is also the leader of the Israel, God’s firstborn among the nations and thereby enjoys the privileges, promises, and covenants made by God. Lastly, a great promise over David’s dynasty to preserve it forever as long as the heavens endure (v.28-29). This reflects the DC (v.16) and God’s plan for David’s descendants to reign indefinitely.

Word of Warning
Dr. Grisanti states, a treaty is conditional when the master promises to reward or punish the vassal for obeying or disobeying the covenant stipulations. [ix] Following the covenantal promises the psalmist quotes God in relaying the conditions on this unconditional pact. This pact is conditional containing consequences and blessings dependent upon the servant’s actions. But they will always be brought through according to the master. The text (v.31-21) says that “if” the servant violates the statutes and fails to keep commandments that their sins will be punished with the rod and flogging. The commandments and laws had been carried in the Torah which each king was to have a personal copy of. Deuteronomy 17:14-19 covers the main stipulations of the king. They were not to gather excessive gold and silver, not to take many wives from allied nations, and restrain from acquiring excess horses and chariots for battle. 2 Samuel 7:14 has near identical text to the psalm. This statement of punishment is necessary as a divine response to sinful and rebellious behavior. [x] God in the Psalms 89 and the DC continually reissues His omnipresence around the covenant in how nothing will escape His sight and ability to uphold the pact perfectly. The severe penalty of breaking God’s law is quickly followed by reassurance (v.33-34) to extend His love and faithfulness on those he promised. Even if God holds contempt of the people his love and mercy will not allow him to violate his covenant. This is reiterated by God’s promise to preserve David according to his holiness (v.35). This relies upon the very fidelity of God whom swears on himself which is seen rarely in scripture. This draws back upon the Abrahamic covenant established and summarized in (Hebrews 6:13-18). God the all-powerful can only create an oath based with fidelity to maintain it by something of similar or such power. He can depend upon himself to hold such a great contract.

Lamentation
Transitioning to the later portion of the psalm a dramatic change of tone occurs (v.38) where the psalmists extends lament. This stark contrast to the assured promises of God indicate the author’s reality under God’s powerful judgments. Although the promises are strong standing this will not pervade the writer’s complaint under trial. The psalmist protests God’s rejection and affliction towards the Meshach or anointed one. Commentators struggle with exact historical context of the complaints. But the circumstances are clear (v.38-45) using strong verbs such as, “spurned,” “defiled,” and “reduced to ruins.” [xi] The mightiest of accusations is made (v.39) when Yahweh is charged to having broken covenant obligations to David through his rejection of the Davidic kingship and through giving victory to the hands of their enemies. [xii] This amplifies previous verses (v.21, 25) where the author notes God’s divine work in raising David by his hand. The latter portion of the DC (v.14) shows how God will instill correction towards the sons of his covenant through the rod, a tool used by one’s hand for instruction. More parallelism can be drawn through the Meshach (Christ) who in the New Testament will be brought up to the right hand of God. But the laments and passionate metaphors can be associated with the Exile seen in Lamentations. [xiii] These can also express the postexilic frustrations as Israel faced enemies and the lack of Davidic leadership which was promised. Grisanti comments two main truths traced to this lament. One, there was an inability for the Davidic rulers to live within God’s commands and satisfy divine expectations. Secondly, the idea of an Israelite king that would bring lasting (complete) prosperity and peace was unfulfilled. [xiv] The sharp contrast of praise to complaint shows that there was an expectation of a Davidic figure that would satisfy all requirements of a Holy God.

= Overview =

There are many important promises and factors associated with the Davidic Covenant made in 2 Sam. 7:1-17. The DC does recognize the importance of David, buy only in the hands of a sovereign God. God tells Nathan (v.4-7) that David is not the one to build his temple. This falls on the folly and brokenness of the human condition. David a man after God’s own heart was the most qualified king to serve as the powerful kinsman-redeemer for Israel yet his qualities did not even allow him to build the temple. This equips the Davidic promise with a mission to produce that king which extends beyond David. This happens through David’s everlasting dynasty and established kingdom over the earth. Even greater, this points to a future Meshach that will never break a command of God, thereby enabling eternal blessing over the Davidic kingdom (v.15). The Psalms act as a tapestry to bind within them the themes of the DC from the view of sinful people who are held together only by the promise of the vassal. Other psalms that act interchangeably with the DC include: 110 and 132. The heart of the psalmist is best described in the words of David following Nathan’s pronouncement (2 Samuel 7:28-29) “Sovereign LORD, you are God! Your covenant is trustworthy, and you have promised these good things to your servant. Now be pleased to bless the house of your servant that it may continue forever in your sight…” [xv]

[i] Joseph A Alexander, //The Psalms Translated and Explained//, 6th ed. (Philadelphia: Presbyterian Board of Publication, 1850). [ii] F. E. Gaebelein, J. D. Douglas, and D. Polcyn, //Deuteronomy, Joshua, Judges, Ruth, 1& 2 Samuel// (Zondervan, 1992), http://books.google.com/books?id=eS5-PwAACAAJ. [iii] Ibid. [iv] Ibid. [v] James Comper Gray, //The Biblical Encyclopedia and Museum: A Collection of Notes, Explanatory, Homiletic, and Illustrative, on the Holy Scriptures, Especially Designed for the Use of Ministers, Bible Students, and Sunday-School Teachers// (Hartford, Conn: S. S. Scranton Co, 1900). [vi] Michael Grisanti, “The Davidic Covenant,” //The Masters Seminary Journal// 10, no. 2 (1999): 233-50. [vii] “Glory to God: Davidic Covenant,” http://satisfiedingod.blogspot.com/2008/01/davidic-covenant.html. [viii] Gaebelein, Douglas, and Polcyn, //Deuteronomy, Joshua, Judges, Ruth, 1& 2 Samuel//. [ix] Michael Grisanti, “The Davidic Covenant.” [x] M. E. Tate, //Psalms 51-100// (Word Books, 1990), http://books.google.com/books?id=VrYQAQAAIAAJ. [xi] Gaebelein, Douglas, and Polcyn, //Deuteronomy, Joshua, Judges, Ruth, 1& 2 Samuel//. [xii] Tate, //Psalms 51-100//. [xiii] Gaebelein, Douglas, and Polcyn, //Deuteronomy, Joshua, Judges, Ruth, 1& 2 Samuel//. [xiv] Michael Grisanti, “The Davidic Covenant.” [xv] “2 Samuel 7:28-29 (NIV),” //BibleGateway.com//, http://www.biblegateway.com/passage/?search=2%20Samuel%207:28-29&version=NIV.

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