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Jeffrey Price OT510 Major Project

Consummated Kingdom

Kingship and Covenant in the Early Prophets

Jeffrey Brooks Price

4/30/2010

Contents

Introduction 3

SECTION 1: Relationship of Kingship to Covenant 4

Role of Kingship and Covenant in Old Testament 5

History of Patriarchs 8

Deuteronomistic History 10

Future Implications 13

SECTION 2: History of Kingship 13

Judges 14

Samuel 16

Kings 21

SECTION 3: Consummation of Kingship 24

Chronicles 25


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Future Implications 26

Conclusion 28

Bibliography 30

Introduction

There has forever been a fascination with kingship in western culture, especially within Englishliterature. Whether it was the noble kings of old, like King Arthur, or the tyrannical villains whoabused their power and required valiant saviors like Robin Hood to right the wrongs. Post-modernwestern culture is not alone in its desire to explore kingship, as this was a vital way of life for theAncient Near East and the History of Israel, which rose and fell into captivity during from the twelfthto the fifth century BC. The focus of this paper will be on the history of kingship as it is revealedthrough the triumphant and tragic history of Israel in the Ancient Near East.

There are three broad sections through which we will explore the foundation (patriarchal covenant), theestablishment (the history of the kingdom itself) and the fruit of the Kingdom of God (the futureconsummated glory). Before we can explore the history and role of kingship in Israel it is important tofirst understand the context that surrounds the patriarchal foundational of the king and his kingdom.This foundation can only be understood by seeing the connection and relationship between kingshipand covenant. Once the foundation has been built on covenant, the kingdom is then establishedthroughout history in Gods promises to Abraham, Isaac and Jacob Israel. Specifically, this promiseis fulfilled through Israels third son, Judah, who was set apart and preserved for a special role in thehistory of Israels kingship. Finally, the fruit of the Kingdom of God is revealed in the consummationof Gods promises to Israel to both give them land in which to dwell and the blessings of the eternalfamily, true Israel. Through this covenant God builds, establishes and completes the coming of hisKingdom in the seed he promised to Abram.

Kingship, in Israel, though reflected in the culture that surrounded it in the Ancient Near East, issomething altogether different and more powerful than an earthly kingdom. Kingship in Israel is themaking of history, the foundation for life and the mode by which redemption is purposed, completedand consummated by the King for his people.

SECTION 1: Relationship of Kingship to Covenant

There are many broad themes that recur throughout scripture, which are of great significance. Thesemain themes begin with creation and the foundation of the world by God, the fall when man ate of theforbidden fruit, and redemption where the natural order of the world is once again restored. From thehistory of creation, fall, and redemption naturally comes the cultural mandate to be fruitful, to rule andsubdue the earth, and the promises of God to supply the land flowing with milk and honey and the


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promise of offspring. Through these promises God establishes his relationship with mankind by settingthe stage, providing the means, and ultimately accomplishing his purposes through his creation. Thereare two major and over-arching themes that emerge within this context kingship and covenant are sointerconnected with one another, that it is folly to pull them apart.

Kingship and covenant are integral to our understanding of both a systematic and biblical theology that

is complete, coherent, and cogent. We see both, kingship and covenant, revealed in the story ofcreation, fall and redemption. Through the establishment of the created order the Framework Theorypostulates that the first three days of creation are the establishments of realms or kingdoms and thesecond three days establish the rulers or the kings of each realm. Light was created on the first day andthe Sun on the fourth, the sea and the air on the second day and the fish and birds on the fifth day, andfinally the land on the third day and man to rule them all on the sixth day. Kingdom and King areestablished through creation, with God almighty, the maker of Heaven and Earth as mans king. Thena covenant or promise is made to mankind that lays out what God has done through creation, andestablishes stipulations and blessings for man if he keeps the covenant. God establishes his relationshipwith Adam and Eve through this covenant promise as their King, but rebellion sets into their hearts;they break the covenant by attempting to usurp Gods authority and rule the kingdom through theirperceived enlightenment. They are tempted and fall for the lies that they will be like God. Despitetheir disobedience, or covenant-breaking, God establishes another covenant that will bring aboutredemption, and keep his promises of a land and family provision for Adam and Eve. The Kingdomwill remain, the King will still reign, and mankind will be purchased by the blood of the King.Kingship, far from being antithetical to the purposes of God for Israel, was fundamental to his salvificdesign.1 Kingship and covenant are established by God, are married into man, and are brought tofruition by the history of redemption through man, guided by Gods providence and covenant-keepingpromises.

Role of Kingship and Covenant in Old Testament

It should be clear by now that kingship and covenant played an instrumental role in the history ofIsrael, of redemption and, consequently, the history of Scripture itself. In fact, Meredith Klinebelieved, whatever the individual names of the several major literary genres of the Old Testament, asadopted in the Old Testament their common surname is Covenant.2 The Old Testament was written,and was formed during the Ancient Near Eastern time period where the influence of the suzerain-vassal treaty was prevalent in all cultures. The suzerain-vassal treaty was the establishment of acovenant between a supreme King, and his lesser subjects who would be dependent upon the supremeKing for protection and provision. Again, kingship and convent are interrelated as the king relates tohis subjects through the establishment of a covenant. Within the covenant were not just promises of theKings protection and provision for the people, but stipulations that the people would serve the mighty

King or suffer the consequences of disobedience and the dissolution of his protection. On theunderstanding of the Old Testament as a covenantal corpus, the presence of its legal materials is readilyexplained; for the stipulations imposed by the suzerain were a central element in ancient treaties. 3

Specifically, what unfolds before us in the Old Testament is God forming his kingdom as suzerain,placing within his kingdom a people, the vassals, which he will love and protect. The foundation oftheir relationship is built on the promises or covenant treaty he sets up for them. Unfortunately there iscovenant-breaking on the part of the vassals and the history of Israel declares the stories of faithfulnessand disobedience to Gods covenant. God rules Israel by virtue of his covenant. Gods throne is the


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ark of the covenant, between the cherubim and beside the book of the covenant (1 Sam 4:4, Ps 99:1).As the Lord, the King controls his realm and speaks with authority. He also stands with his people, toprotect and defend them, to provide justice and mercy. 4 Kingship and covenant are part and parcel tounderstanding the history of Israel and the history of redemption. The Old and the New Testament areinfused with kingdom and covenantal language, and therefore the flow of history which begins withcreation and ends in consummation will also be driven by the active catalyst of kingdom and

covenantal work.

Far from being unique to Scripture and Israel, these kingdoms and covenants were part of the AncientNear Eastern world. In a large way, Gods providence is evident in the flow of human history toprovide the perfect atmosphere for the writing of the Old Testament in this culture at this time to revealthe complexity and magnitude of Gods truth through his word. The Old Testament then, is Godsredemptive language and lens through which he was setting apart his people to reveal his glory inhuman history. Certainly the biblical Lord is not just any ruler. It would be wrong for us to expoundGods lordship merely by appealing to extra-biblical models of kingship, rule, dominion, and so on.God is different in many ways from an oppressive patriarch, a Roman emperor, a feudal lord, or aEuropean king. But the basic concepts of hierarchy, rule, and power are intrinsic to the lordship ofGod. To oppose the rule of God is to oppose his Lordship altogether.5 Kingdoms and covenantswhile used by other cultures during that time period, would only find their true and full meaning in theparadigm defining events of Israels history. In brief, we have now seen that Old Testament historicalrecords, Pentateuchal and post-Pentateuchal, are extensions of the treaty prologues. They stand linkedto both law and prophecy, and on both scores served as an instrument of covenant administration. 6 Asa record of Israels history, the Old Testament stands as the covenantal document for the people ofGod. God is the head of covenants-covenants made with creation in general, with the human race inAdam and Noah, and with specific families in Abraham, Moses, David and Christ. In thoserelationships, he is the supreme controller, the supreme authority, and the inescapable presence. 7

History of Patriarchs

Genesis, the beginning of the covenantal document established by God, traces the history of mankindfrom the general creation mandates, Adam and Noah, to the ever more specific family paradigm withAbraham, Isaac, Jacob and Judah. The specific family, sons and daughters of Abraham, is established,built and consummated in the promises of God made to Abraham through Gods covenant language.From the introduction of Abram in Genesis8, God has already promised to give him offspring and acountry, seed and land, and telegraphing what he is to promise in a king and kingdom9. God is alsoabiding in his word to Adam and Noah that they will be fruitful, multiply and subdue the earth. Godwould continue to choose and set apart the sons of Abraham that were meant to inherit this promise. Itwould not be Ishmael, for he was a child of unbelief, nor would the promised inheritance be given to

Esau, for he did not walk by faith. The promise was established in Abraham, given over to Isaac andthen Jacob. The promises of God would be fulfilled in them for their descendants to both be kings andreceive the inheritance of the kingdom, seed and land. The kings (plural) promised to Abraham (Gen17:6, 16) became more specifically identified by Jacob as one (singular) to whom the royal scepter andstaff would belong (Gen 49:10). He is one from Judah. 10 Therefore, not only did the Ancient NearEastern culture establish the context by which the kingship and the covenant would be on display, butwas also the back drop for the family of God to establish its inheritance, birthrights and fulfilledblessings through the chosen line. The books of Genesis and Numbers unequivocally anticipatekingship as Gods gift to the patriarchs and/or nation [of Israel].11 The patriarchal families, Gods


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covenant promises to them, and the blessing of covenant faithfulness reveal the history of a peoplebecoming a great nation with a mighty king.

In fact, Israel blesses his son, Judah, that The scepter shall not depart from Judah, nor the ruler's stafffrom between his feet, until tribute comes to him; and to him shall be the obedience of the peoples. 12

This blessing bears its fruit in the life of David, but it is the Book of Ruth which connects these two

amazing stories together as one. The reason the Bible takes pains to trace Davids ancestry back toJudah is to be found in Jacobs deathbed blessing to Judah (Gen 49:10). That this promise wasactualized in David is clear from many passages but never more unambiguously than in the story ofRuth, particularly the genealogy.13 Ruth is the widowed daughter-in-law of Naomi, who is in factwidowed herself when her husband dies, Elimelech, or God is King. Ruth will not abandon hermother-in-law, but takes Naomis God as her own. They both return to Bethlehem and seek a redeemerto purchase their land, and provide for them in protection, in home and in offspring to carry on thename of Elimelech. The worthy kinsman-redeemer, Boaz, emerges as their savior. And it is thegenealogy of Boaz, as being a son of Perez, the son of Judah and Tamar, that points back to the familyline of Judah. Simultaneously, the offspring of Boaz and Ruth, the redeemed God is King, pointsforward to the fruit of Judahs line in the birth of David. Indeed, Davids eternal dynasty mediates thekings whom I AM promised to give from Abraham and Sarahs own bodies.14 From this train ofthought emerges the evidence that there is a continuous and unwavering line of covenant promisesfrom Abraham to David which fulfill the promised coming of the kingdom land given to Israel, andruled by the coming king Gods anointed son, David.

Deuteronomistic History

There exists both controversy and confirmation within the corpus of what is called the DeuteronomisticHistory of Israel. As with all controversies, there is not a clear single view but multiple views thatencompass the disagreements. The crux of the argument though is in the authorship of the Pentateuch,

which as we have already seen, outlines the framework from which the historical kingdom of Israelemerges. Could Moses, the author of the Pentateuch, including Deuteronomy have written these booksof the law that so perfectly aligned themselves, and thus, confirmed the historical kingdom of Israel?Covenant or berith is intimately connected to kingship, and critical scholars have taken an interest inunraveling the historicity and therefore the truth found in the Old Testament. [A]ccording to thesewriters, the berith conception made its entrance into the historiography of the Old Testament religion; itwas subsequently introduced, according to them, into all the older documents in which previously ithad not occurred.15 The essence of this argument then is that a later writer inserted the covenantallanguage into the Pentateuch, but this would undermine all the stories found therein since the pivotalpoint of each story is the promises of the covenant to the chosen family of God. The question thenbecomes is it more probable that a later writer with an agenda created all the stories (Genesis 2

Kings) based on tradition and hundreds of years of history, or that the Pentateuch was a product ofMoses and the subsequent books were written by various authors over the span of history? Thecontroversy almost proves the confirmation of the truth, in the miraculous consistency from book tobook over the large time span of history. And the book at the center of both the controversy and theconfirmation is Deuteronomy, thus the term Deuteronomistic History.

[Deuteronomy] is the culmination of the Pentateuch, and it throws the shadow of its distinctivetheological perspective on the rest of the Old Testament history (particularly Samuel-Kings) andprophets (e.g., Jeremiah) alike. For good reason, Wenham has called it the linchpin of the Old


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Testament.16 It is the power of the shadow which both shrouds this book with the darkness ofcontroversy while simultaneously shedding light on the future. The real value is found in the truth andhistory of Gods continued promises to his people in the founding of both a family and a nation. It isfairly clear that Deuteronomy was well described as a covenant document.17 The book documenteda covenant initiative [of] Gods faithfulness and [established] the meaning of Israel in history.18 Ineffect, Deuteronomy became the constitution of ancient Israel,19 the constitution of a nation born

out of a chosen family.

Again, the institution of kingship and covenant came in the context of the Ancient Near Easternculture. Israel [could not] adopt these institutions (prophets, priest, kings) without adaptation toIsraels covenants. In the rest of this statute, I AM meets precisely this need. He reinterprets kingshipin a way appropriate to his rule.20 Moses tells the new nation what they will do, When you enter theland the LORD your God is giving you and have taken possession of it and settled in it, and you say,Let us set a king over us like all the nations around us.21 However he does not leave them there, andalso tells Israel that they must appoint over you the king the LORD your God chooses22 because hewill be the anointed son of God to rule in kindness, justice and mercy. Deuteronomy 17 ends with thestipulations for the king himself, as the anointed King of Israel that he should keep the law of the Lordand not turn to the right or the left of it.23 Here we see a picture, once again of the infused nature ofkingship and covenant, as the King of Israel is instructed to remain a covenant-keeper. God, the Kingof Kings, will remain a covenant-keeper, not falling off to the right or the left, just as a smokingfirepot with a blazing torch appeared and passed between the pieces 24 confirming the covenant withAbram.

Once Moses is gone, Joshua models the leadership kings are to exercise: keeping the law, takingresponsibility for Israels entering into the land and keeping it; and being formally inducted into office(Deut 34:9).25 Israel is given the picture in their history, in the law and covenant made with Moses,and now even with his chosen replacement that ushers them into the promised-land. They have beengiven their kingdom, but are awaiting the fulfillment of the promised seed to come in their king.Within the Book of Deuteronomy specifically, and the Deuteronomistic History broadly, law andgrace are held in an unrelieved tension, the very tension that energizes the remainder of theDeuteronomic History.26 The history has been cast, and the future set by the implications of thekingdom and king to come for Israel through the covenantal promises made by God.

Future Implications

We will explore the future implications of Gods promises later in the consummation of the kingship,but it is important to take a moment now to touch on the future fulfillment. While Joshua did takeIsrael into the promise land, and David was the fulfillment of the seed promise made to Abraham, there

is an even greater fulfillment of these earthly realities still to come. These were but a foretaste forIsrael, so that in the coming of the promised Seed27, there would be an even greater fulfillment of theeverlasting covenant made in the coming of the King of Kings, Jesus Christ. In essence, the veileddarkness of the Deuteronomistic history is torn open and light is shed upon the altar of truth for all tosee. What the Old Testament revealed in shadow, the New Testament reveals in light so that theannouncement of the coming kingdom of God would be heard by all, heralded by some, and believedin faith by the true Israel who keeps Gods covenant, trusts in Gods promises, and bows down to Godas King.


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SECTION 2: History of Kingship

With the stage properly set and the context of Israels history laid down as a foundation, we now turnour attention to the history of kingship. We know that the roots of kingship stretch as far back as thecreation account in Genesis, but we will focus specifically on the early prophets of Judges, Samuel, andKings in this section. There is a distinct shift from the Pentateuch and Joshua as foundational historyand the fruit of the promise given to Israel in the land, to now the banner of leadership has been passedfrom Moses to Joshua to a new generation, and it is from this new generation that kingship will takehold over Israel.

Judges

Behold a new generation is born unto Israel and unfortunately they knew neither the LORD nor whathe had done for Israel.28 They no longer had a central leader, but were a divided tribal confederationthat was now living in the land they were promised but not faithfully. The Israelites did evil in theeyes of the LORD and served the Baals. 12 They forsook the LORD, the God of their fathers, who hadbrought them out of Egypt. They followed and worshiped various gods of the peoples around them.They provoked the LORD to anger.29 In essence they were breaking the covenant that God hadestablished with them in their constitution, Deuteronomy, and they would have to bear theconsequences of covenant-breaking. In his anger against Israel the LORD handed them over toraiders who plundered them. He sold them to their enemies all around, whom they were no longer ableto resist.30 Despite the Israelites disobedience, God did not leave them without hope but raised uplocal leaders or judges to prevail over their enemies. The judges were not primarily judicial

officials; rather, they were military leaders and clan chieftains who appeared periodically in differentareas among the tribes to affect deliverance from enemies threatening parts of Israel.31

Since the throne of the king had not yet been established, the priesthood of Levites had been corruptedby Baal worship, and no prophets had been raised to replace Moses and Joshua, these local judges wereused by God as temporary agents of justice and peace for Israel. As temporary and local agentsthough, a series of cycles began whereby God would raise a judge to deliver Israel, they wouldexperience a time of peace and then afterwards Israel would return to their harlotry. 32 It is clear fromthis cycle that the judges were never meant to deliver permanent peace for Israel, as they were usedduring a time of testing to see whether they will keep the way of the LORD and walk in it as theirforefathers did.33 God wanted Israel to keep the covenant that they had made with him, and to abide in

his rule as their King. These judge cycles would prove more than anything that Israel was disobedient,not a faithful nation. The book of Judges shows clearly that decentralized rule, even blessed withperiodic divine intervention in the nations leadership and wars, would not produce a holy nation.Moses knew that Israel would someday have a king (Deut 17:14-20), and Judges prepares for thetransition to monarchy.34

The Book of Judges, while preparing for monarchical transition to come, does foreshadow a taste ofwhat is to come in the kingship. With Gideons victories Israel asked that he rule over them like aking, 35 but he refused and reminded Israel that [t]he LORD will rule over you.36 Gideon is a


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typological king in that Israel enjoyed forty years of peace during his rule, just as they did under Davidand Solomons reign respectively. Additionally, like David and especially like Solomon, Gideon hadmany wives and many sons who caused him to stumble and prostitute himself. Finally, Gideons son,Abimelech (Father is King - ), decided on his own that he would be the rightful heir and ruler ofGideons office. The connection to David and Absalom cannot be missed here, nor can the seeminglyunfortunate mode of his death.37

In the end, the Book of Judges repeats this familiar refrain four times, In those days Israel had noking,38followed twice by everyone did as he saw fit.39 Israel had fallen into moral decline, they hadnot remembered their covenant with God, and they had not made God their King. The appendix of thebook of Judges [chapters 17 21] affirms kingship by its inclusion that implies that Israels lack ofkingship contributes to its moral anarchy during the dark age of the warlords. 40 Judges leaves Israel ina dark place, but does foretell of the hope to come in the establishment of the true king of Israel whowould produce a holy nation.

Samuel

The birth of a nation had been realized in Israel, and now this nation had shown a dire need for a ruler,a king to rule the kingdom. [T]he LXXs translators title the books Basileion (ConcerningKingdoms), a title that includes the books of the Kings.41 Israel is about to embark on a journey thatwill bring about the establishment of their kings throne and propel the history of their nation forwardin a major way. The book of Samuel narrates three tectonic shifts in Gods structuring of hiskingdom. 1) Israels liturgical worship shifts from Shiloh to Jerusalem. 2) Israels leadership changesfrom episodic warlords to the eternal kingship of David. 3) Israel is transformed from the tribal leagueto a unified kingdom capable of exercising imperial power over neighboring states.42 The tribalconfederation was replaced by a kingdom, enthroned by a king who ruled from his capital city,Jerusalem. [Samuel] is a book about transition transition from theocracy to monarchy. Under the

theocracy, God had provided the periodic leadership needed by the people (judges); now leadershipwould be institutionalized and hereditary.43

Waltke outlines four essentials elements to the nature of kingship that were true of both Israel and theAncient Near Eastern culture 1) Divine election, 2) Designation by popular assembly after victory, 3)Dynastic succession, and 4) Authorization of an overlord.44 These elements will emerge as the historyof Israels kingship unfolds, but it is already clear it would take the establishment of Gods chosenking45 for Israel to become the holy nation promised to Abraham. First Samuel introduces us toIsraels last two judges (Eli, a failure; Samuel, a success) and first two kings (Saul, a failure; David, asuccess).46 Samuel and David were successes because they were men chosen by God, who sought theLord.

Appropriately, the story of Israels monarchy begins with an account of the early life of Samuel:prophet, priest, judge and, most significantly, king-maker.47 It is the last role that will garner ourattention here. As king-maker, Saul plays a vital role as Gods agent to herald in the coming of thekingdom, to point Israel toward a Godly king and ultimately to anoint Gods chosen men to establishhis throne. The anointing of David was the capstone to Samuels career.48 However there is someconfusion over Samuels desire to be a king-maker, and whether Israel was wrong or right to demand aking.49 Samuels antimonarchy speeches50 are interfaced with promonarchy51 stories. Theantimonarchy speeches pertain to Israels sin in choosing a king and Gods punishment of Israel


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through their king. The promonarchy stories pertain to Gods actions behind the scenes to raise up theking as a deliverer from foreign oppression, an institution, that will expand I AMs kingdom to the fulldimensions of the Abrahamic covenant52 Samuel wanted to instruct and correct Israel of their wrongmotivations for demanding a king in their disobedience by rejecting Gods rule, while he exemplifiedobedience to Gods word of anointing Saul as king. Samuel knew [a]ny king of Israel would have toappreciate from the outset that he was to rule over Israel but under God, 53and he instructed both Israel

and their new king to be obedient and remain in the Lord.

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Unfortunately, just as the cycle of judges proved to be temporary rule, God was already preparing forthe future king of Israel. Because Saul did not heed Samuels word and remain in the Lord, he wasrejected by God and the people. Sauls rejection of Gods word through his prophet had led to Godsrejection of Sauls rule over his people.55 The new king was awaiting Samuels obedience to seek outJesse in Bethlehem.56 Despite his obvious faults, he is the man after Gods own heart, the key figurein the story, the ideal king against whom the characters and careers of his royal descendants on thethrone are constantly measured.57 David, not Saul, would be the man in whom the dynastic monarchywould find its fruition. David and Saul would have crossing fates58which culminated in 1 Samuel24. In cutting off the corner of Sauls robe, David may have been symbolically depriving Saul of hisroyal authority and transferring it to himself.59This, however, was premature of David since Saul wasstill king and though anointed, David had not yet ascended to the throne of Israel as her king. FirstSamuel concludes decisively with an account of the end of King Sauls reign, contrasting Saul withDavid for the last time.60 Whereas David was victorious, humble and obedient to God, Saulsdisobedience and arrogance lead to his defeat, his death and the end of his reign as king of Israel.

It is impossible to talk about Saul without mentioning David, but David clearly stands on his own asthe particularly anointed king of Israel in the establishment and fulfillment of Gods promises toAbraham. The book of [Second] Samuel narrates the apotheosis of David and the decisive moment insalvation history when I AM establishes the house of David forever over Gods kingdom. 61 Davidserves this unique purpose in the history of Israel, as both the fulfillment of promise and theestablishment of something altogether unseen until this point in redemptive history. First, the kingdomof Israel is about to truly be united and established under King David, 62but even more than that thehistory of redemption is about to receive another one of its great pillars on which to stand. Like Adamin the garden, Abram in Ur, and Moses at Mount Sinai, David in Jerusalem is about to receive a greatcovenant promise from the Lord through the prophet Nathan.

As such [Second Samuel 7] is the center and focus of 1) the narrative of Davids powerful reign overIsrael, 2) the story of Davids life as a whole, and indeed 3) the Deuteronomic history itself. 63 Godmade his covenant with David saying, He is the one who will build a house for my Name, and I willestablish the throne of his kingdom forever. I will be his father, and he will be my son. When he doeswrong, I will punish him with the rod of men, with floggings inflicted by men. But my love will neverbe taken away from him, as I took it away from Saul, whom I removed from before you. Your houseand your kingdom will endure forever before me; your throne will be established forever. 64 Kingshipand covenant are once again deeply intertwined with the salvation of Gods people. David wastherefore not just a king but, in line with the regnal and saving purposes of God, was in a unique sensethe son of God. That is, he was adopted by God to represent God on the earth and to establish a humandynasty over which Gods very Son (who was also the son of David), Jesus Christ himself, wouldreign.65 As with the genealogy in Ruth, we look back at the blessing to Judah and forward to the futureconsummated kingdom in Jesus Christ with David as the pivotal point. Along with this immensecovenantal blessing of everlasting salvation comes the stipulation that all sons of God must endure.Although the Davidic king is to enjoy the unique relationship of being the Lords son, he will


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thereby be brought all the more firmly within the constraints of Yahwehs fatherly discipline.66 Thisis still discipline within the family, and not being cut off which will become a hope that Israel will holdonto as Gods everlasting promise.

Davids response to Gods covenant blessing exemplified exactly why he was granted such a divinegift. He responds by repeatedly calling on the Lord in 2 Samuel 7: 18-29 and recognizing that he is

unworthy of such a blessing, but The LORD Almighty is God over Israel!

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By nestling the divinedescription of the ideal king in the middle of the poem, Davids last words 68 give God the central and therefore the final word.69 David is the king that Deuteronomy 17 told Israel they would have.

Kings

The LXX title still stands as the books concerning kings continues to unfold the drama in the historyof Israel and the history of redemption. Thus Kings does not merely record historical events butrepresents redemptive and teleological history built around the twin themes of divine sovereignty andhuman responsibility, particularly as they were operative through Gods covenantal people, Israel. 70

Kings in particular reveals the desperate need of the king to remember whose kingdom it actually isthat he is serving and that disobedience to Gods word would bear grave consequences.

Primarily, [t]he writer of Kings is concerned about demonstrating the continuity of the David dynastyin Judah as a demonstration of Gods faithfulness to his promises (2 Sam 7). 71 While the people ofGod do not consistently keep their covenant faithfulness to the Lord, he remains and abides in them.The united monarchy continues for another forty years after Davids death, and [t]he account of thereign of Solomon in chapters 1-11 demonstrates the faithfulness of God to the Davidic covenant (2Sam7) in three respects: 1) Solomon as Davids son now sits on his fathers throne, 2) Solomon, whilehe follows God wholeheartedly, is greatly blessed, but when he departs from the Lord, God prepares tobring judgment, 3) Solomon builds the house of the Lord that David had wished to build. 72

Unfortunately, the consequences of the judgment God brings on Israel are division, loss of the unitedkingdom and eventually loss of the promise land in exile.

Israel was now divided into the northern and southern kingdoms, with Judah and Benjamin in thesouth. The effect this had on the kingship in Israel is that while the northern kingdom continued tostray further and further from God, the southern kingdom at least held fast to the covenant with Davidand the promise of an everlasting kingdom. The northern kingdom persisted in its disobedience, Tothis day they persist in their former practices. They neither worship the LORD nor adhere to thedecrees and ordinances, the laws and commands that the LORD gave the descendants of Jacob, whomhe named Israel. When the LORD made a covenant with the Israelites, he commanded them: Do notworship any other gods or bow down to them, serve them or sacrifice to them.73Israel disobeyed and

would have to bear the consequences of covenant-breaking. With this summation the divine caseagainst Israel has been made. Despite everything the great Redeemer had done for his people, theirthankless, hardened, and apostate hearts had led them into spiritual, moral and social corruption andthus their own demise. Israels checkered history should have provided a lesson for Judah.74

Unfortunately, the southern kingdom was not without their share of idolatry either though they did havea few shining examples. By contrast [sic] the house of Omri, Josaiah and Hezekiah of the house ofDavid represent the Deuteronomists ideal for kingship.75 They, however, would not be enough tokeep the southern kingdom from bearing the consequences of covenant-breaking. The account of the


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last four kings of Judah builds on the warning that despite the efforts of Josiah to purge the land ofpaganism, Judah was doomed (23:25-27).76

The judgment wrought on Judah was exile into Babylon, captivity in a foreign land, the loss of thepromise land and the destruction of Jerusalem.77 However, in the midst of these grave consequencesGod did not forsake Judah. The God who had brought the Babylonians against Jerusalem could also

cause them to show favor to a son of David.

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God has not forgotten his promise, even in a distant landand difficult circumstances. The book ends in the exile but with a muted note of hope that Godwould continue to remember his promises to David.79 Gods promises are great and faithful, and so ishis own kingship that though Judah was not reigning over herself He still was. Although Godspeople had been judged, as they must, yet God would be with them even in the midst of theirsentence.80

SECTION 3: Consummation of Kingship

The eschatological implications of kingship and covenant cannot be overlooked or left out of adiscussion on kingship in Israel. Just as in the fall God promised redemption, so in the exile God haspromised restoration. This is the hope we are left hanging onto at the end of the books concerningkings, and this is the hope that Judah clung to in Gods judgment. There is now a distinction betweenIsrael and Judah, or the true Israel, that has become evident in Samuel and Kings. Israel and Judahhave been judged, but redemption and hope are still at hand and being held out for the chosencovenantal people of Gods true kingdom. Looking to the future, true Israel now awaits the raising upof their king and the restoration of their kingdom in fulfillment of Gods promises to David. While thehistory of redemption does not record the coming of the inaugurated kingdom until the New Testamentin the life and ministry of Jesus Christ, there is still evidence of Gods hope and promises. The OldTestament hope is based on an anticipated restoration of the earth as the kingdom of God. Theexpected day of the Lord brings judgment as well as salvation and is ushered in by the Messiah,Davids Son.81 The line of David, his seed, is the future hope of redemption as Judah, Benjamin andthe Levites are brought front and center in Chronicles and Ezra/Nehemiah.

Chronicles

Chronicles appears last in the Hebrew canon of Scripture, because it serves to emphasize that thepostexilic community is linked with the preexilic Israel and continues to be the people of God. Moreprecisely, the Chronicler idealizes the unification of all Israel under the house of David.82 These twobooks, more than any other in the Old Testament, summarize the history of Israel from Adam to

Abraham to Judah to David and the promises of God made to this chosen line of kings. According tothis point of view, the Chronicler regards the Davidic dynasty as central to the nations restoration andfuture. In short, kingship is central to the nations restoration.83 This is evident in the themes andfocus of the Chronicler, and also by the word of God himself.

First, the overriding theme, by shear volumes of content, is the United Monarchy under David andSolomon (1 Chronicles 10 2 Chronicles 10). In Chronicles, David and Solomon are portrayed asglorious, obedient, all-conquering figures who enjoy not only divine blessing but also the support of allthe nation.84 The ideal Israel, for both the preexilic and postexilic Israel is a united kingdom under the


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reign of their anointed king, the promised son of Abraham. As the anointed sons, David and Solomonin Chronicles are not just the David and Solomon, who were, but the David and Solomon of theChroniclers eschatological hope.85 This hope rests in the kingdom restoration to come, which waspromised to Israel by God.

The Chronicler includes the covenant God made with David that 2 Samuel 7 first revealed. He shall

build a house for me, and I will establish his throne forever. I will be to him a father, and he shall be tome a son. I will not take my steadfast love from him, as I took it from him who was before you, but Iwill confirm him in my house and in my kingdom forever, and his throne shall be establishedforever.86 The contextual emphasis in Chronicles is the establishment of the kingdom in Solomon, solooking at these passages together in the fuller context of the corpus of Scripture it is evident that thispromise is indeed dynastic, hereditary and part of the covenantal blessings promised to Abraham. InDavid and Solomon, God is confirming and ratifying his promise of king and kingdom, seed and land.In fulfilling his covenant within Davids lifetime to give him a great name and Israel a secure placeand rest from all their oppressors, IAM is also fulfilling his covenant promises to Abraham with regardto seed and land.87 Thus while Chronicles ends similarly to Kings with the destruction of Jerusalemand the Babylonian captivity; it also ends with a clearer picture of a future hope. More than a son ofJudah being invited to dine at the table of the king, Cyrus, the king of Persia, charges the people withthe rebuilding of Gods house in Judah. Chronicles ends with a look ahead towards a redeemed houseof Israel, reunited as a people under their true and faithful king. Henceforth, the idea of this kingdomremains central in the hopes of Israel. This human kingdom, however, is only a representation of thekingdom of [YHWH] Himself.88

Future Implications

The promise was laid bare for the world to see through the history of the Israel, and now the futurehope is in sight. The kingship and covenant reaches its climax in the coming of the true king, who

reigns over the true Israel. It is the back drop of Israels past and Gods call for them as his covenantpeople that shed light on the future glory of the Kingdom of God. The significance of the uniqueorganization of Israel can be rightly measured only by remembering that the theocracy typified nothingshort of the perfected kingdom of God, the consummate state of Heaven.89 The eschatological comingof the kingdom, inaugurated by the coming of Jesus Christ is the fulfillment of the promises made toAbraham, Moses and David of an everlasting kingdom with a perfect king. [Jesus Christ] rightly sitson Davids throne in heavenly Jerusalem, of which the earthly throne was always only a type. Byfulfilling this covenant in a way far beyond what David could have thought or asked for, today bothDavid and I AM are universally renowned. Though the covenant is now being fulfilled, it awaits theconsummation when heavenly Jerusalem will come down out of heaven from God to the renewedheaven and earth.90 Renewed life in the redeemed Kingdom of God is the future hope for the world,

Israel and Gentile alike. Prophetically prefigured in the turn from Babylonian captivity, theconversion of Israel, and renewal of temple worship, the final expression of Israels hope is cosmic the Gentiles share in the full blessing of a cleansed and transformed earth. 91 The future glory hascome in the present hope of Jesus Christs consummated kingdom.

We are living in the time of the inaugurated kingdom which held future implications for Israel at theclose of the Old Testament canon that became a present reality at the coming of Jesus Christ and whichholds out future implications even now as we await the consummation. The kingdom [Jesus] iscoming to establish, therefore, is the completed kingdom of God. He himself will in fact govern his


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people as king, but in that capacity he is still no more than a theocratic king who does not rule inaccordance with his own powers but in an absolute sense realizes the rule of God.92 God completeshis work of redemption, fulfilling his singular promises of kingship and covenant to his chosen familyin Adam, Noah, Abraham, David and Christ. But even more than that, he redeems all of creation toconsummate his kingdom in the new heavens and the new earth the perfect reality where Christreigns and the family of God lives peacefully within the united monarchy once again.

Conclusion

Kings of the world have come and gone, and some have made a great impact on history and thelandscape of the world as we know it today. However, the King of Israel has changed and is changingthe history of the world like no other king past, present or future. The King of Israel is the King ofKings, and while the New Testament declares the new covenant and ushers in the redeemed kingdom,it does so only on the basis of the promises and the framework of kingship found in the Early Prophets.These essential books of the Old Testament canon connect the kingship and covenantal promises givenin the Pentateuch to the covenantal prosecution of Israel in the prophets, and ultimately pave the wayfor the coming of the consummated kingdom proclaimed in the New Testament. The Early Prophetsnot only reveal the history of redemption through the establishment of the united monarchy, but propelthe history forward to a future hope and glory in a redeemed kingdom.

It is then understandable why Israel would be looking for an earthly reign and redemption in thecoming of the future king promised to them. But much like all of Gods promises, he had somethingeven greater in store for his covenant people a redeemed kingdom where the heavenly realitiesshadowed in the Old Testament promises would come to full light. This consummated kingdom iseverlasting to everlasting with the promised Seed, Messiah and King, reigning in the very presence ofthe people. And even more than simply serving the king, though that would be enough, he invites usinto his family, as joint heirs of the promise. If we are in Christ, then we are the kings and queens ofpromise,93 in the consummated Kingdom of God. We are a part of history and have been given lifethrough the blood of the slain King , who calls us to resurrection life as the first fruit of resurrection byatoning for our sins and by keeping his covenant promises forever and ever.

Bibliography

Alexander, T.D. From Paradise to the Promise Land. Grand Rapids: Baker Academic, 2002.

Bavinck, Herman. Reformed Dogmatics: Holy Spirit, Church, and New Creation, Volume Four. GrandRapids: Baker Academic, 2008.

Brakel, Wilhelmus a. The Christians Reasonable Service, Volume 1. Grand Rapids: ReformationHeritage Books, 1992.


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Duguid, Iain M. Esther & Ruth: Reformed Expository Commentary. Phillipsburg: P&R Publishing,2005.

Dumbrell, William J. The Faith of Israel: A Theological Survey of the Old Testament. Grand Rapids:Baker Academic, 2002.

Frame, John M. The Doctrine of God. Phillipsburg: P&R Publishing, 2002.

Iain Provan, V. Philips Long, Tremper Longman III. A Biblical History of Israel. Louisville:Westminster John Knox Press, 2003.

Kitchen, K.A. On The Reliability of the Old Testament. Grand Rapids: Wm. B. Eerdmans PublishingCo., 2003.

Kline, Meredith G. The Structure of Biblical Authority. Eugene: WIPF & Stock Publishers, 1997.

Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker

Academic, 2008.

Temper Longman III & David E. Garland. The Expositor's Bible Commentary: 1 Samuel - 2 Kings.Grand Rapids: Zondervan, 2009.

Tremper Longman III and Rayond B. Dillard. An Introduction to the Old Testament. Grand Rapids:Zondervan, 2006.

Vos, Geerhardus. Biblical Theology. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948.

Waltke, Bruce K. An Old Testament Theology: An exegetical, canonical, and thematic approach.

Grand Rapids: Zondervan, 2007.

1 (Merrill 2008, 208)

2 (Kline 1997, 47)

3 (Kline 1997, 48)

4 (Frame 2002, 369)

5 (Frame 2002, 24)

6 (Kline 1997, 57)

7 (Frame 2002, 368)

8 Then the LORD appeared to Abram and said, "To your offspring I will give this land." So he builtthere an altar to the LORD, who had appeared to him. (Gen 12:7 ESV)


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9 I will make you exceedingly fruitful, and I will make you into nations, and kings shall come fromyou. (Gen 17:6 ESV)

10 (Merrill 2008, 204-205)

11 (Waltke 2007, 687-689)

12 Gen 49:10 ESV

13 (Merrill 2008, 203)

14 (Waltke 2007, 693)

15 (Vos 1948, 122)

16 (Tremper Longman III and Rayond B. Dillard 2006, 102)

17

(Tremper Longman III and Rayond B. Dillard 2006, 111)18 (Merrill 2008, 109)


20 (Waltke 2007, 690)

21 Deu 17:14 NIV

22 Deu 17:15 NIV

23 Deu 17:20 NIV

24 Gen 15:17 NIV

25 (Waltke 2007, 691)


27 The promises were spoken to Abraham and to his seed. The Scripture does not say "and to seeds,"meaning many people, but "and to your seed," meaning one person, who is Christ. (Gal 3:16 NIV)

28 Jdg 2:10 NIV

29 Jdg 2:11-12 NIV

30 Jdg 2:14 NIV



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32 Whenever the LORD raised up a judge for them, he was with the judge and saved them out of thehands of their enemies as long as the judge lived; for the LORD had compassion on them as theygroaned under those who oppressed and afflicted them. But when the judge died, the people returnedto ways even more corrupt than those of their fathers, following other gods and serving and worshipingthem. They refused to give up their evil practices and stubborn ways. (Jdg 2:18-19 NIV)

33

Jdg 2:22 NIV34 (Tremper Longman III and Rayond B. Dillard 2006, 142)

35 The Israelites said to Gideon, "Rule over us--you, your son and your grandson--because you havesaved us out of the hand of Midian." (Jdg 8:22 NIV)

36 Jdg 8:23 NIV

37 Jdg 9:52-54 NIV

38

Jdg 17:6, 18:1, 19:1, 21:25 NIV39 Jdg 17:6, 21:25 NIV

40 (Waltke 2007, 685)

41 (Temper Longman III & David E. Garland 2009, 43)

42 (Waltke 2007, 624)


44 (Waltke 2007, 680-682)

45 Deut 17:15




49

They said to him, "You are old, and your sons do not walk in your ways; now appoint a king to leadus, such as all the other nations have." (1Sa 8:5 NIV)

50 1Sa 8:1-22, 10:17-27, 11:14-12:25

51 1Sa 9:1-10:16, 11:1-13

52 (Waltke 2007, 686)


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54 If you fear the LORD and serve and obey him and do not rebel against his commands, and if bothyou and the king who reigns over you follow the LORD your God--good! (1Sa 12:14 NIV)


56 1Sa 16:1





61

(Waltke 2007, 654)62 That the kingdom about to be established under King David is intended as truly united monarchy isunderscored by the use of the word all three times (5:1,3,5). The elders of Israel, representing thetribes, come to David at Hebron with express purpose of submitting to his rule. (Temper Longman III& David E. Garland 2009, 342)

63 (Temper Longman III & David E. Garland 2009, 376-377)

64 2Sa 7:13-16 NIV

65

(Merrill 2008, 227)66 (Temper Longman III & David E. Garland 2009, 389)

67 2Sa 7:26 NIV

68 2Sa23: 2-7 NIV



71 (Tremper Longman III and Rayond B. Dillard 2006, 180-181)


73 2Ki 17:34-35 NIV



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75 (Waltke 2007, 695)


77 On the seventh day of the fifth month, in the nineteenth year of Nebuchadnezzar king of Babylon,Nebuzaradan commander of the imperial guard, an official of the king of Babylon, came to Jerusalem.

He set fire to the temple of the LORD, the royal palace and all the houses of Jerusalem. Everyimportant building he burned down. (2Ki 25:8-9 NIV)

78 So Jehoiachin put aside his prison clothes and for the rest of his life ate regularly at the king's table.(2Ki 25:29 NIV)



81 (Bavinck 2008, 644)

82 (Waltke 2007, 696)

83 (Waltke 2007, 697)



86 1 Chronicles 17: 12-14

87

(Waltke 2007, 692)88 (Vos 1948, 185)

89 (Vos 1948, 126)

90 (Waltke 2007, 701)

91 (Bavinck 2008, 644)

92 (Bavinck 2008, 654)

93 Kings and Queens by 30 Seconds To Mars 2009

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