Teologia Legamantului in Vt-leg,Davidic

7/30/2019 Teologia Legamantului in Vt-leg,Davidic

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Teologia legmntului n Vechiul Testament

Legmntul Davidic.

Introducere

Cele dou cuvinte folosite n Biblie pentru legamant sunt bereit i diateke.

Veyi ultimul paragraph in Dictionar Biblic de l Oradea la subiectul legamant.

7.1ss Este captulo registra el pacto que hizo Dios con David, prometindole que continuara lalnea de David para siempre. Esta promesa se vio cumplida en su totalidad con el nacimiento deCristo Jess. Si bien la palabrapacto no se establece especficamente aqu, se usa en cualquierotra parte para describir esta ocasin (23.5; Salmo 89.3, 4, 28, 3437).1

7:10 Asignar tambin un lugar. Hasta el tiempo de David, la situacin de Israel en Cananhaba sido insegura y la conquista no estaba terminada. Aqu Dios reafirma la promesa de usar aDavid para dar completamente la tierra a los israelitas (cp. vers. 1, 11).

7:11 reposo de todos tus enemigos. Vase coment. en los vers. 1 y 10. te edificar unacasa. Es decir, una dinasta para David. Aqu se especifica ms el pacto de Dios con Abraham,Isaac y Jacob (Gn 12:13; 17:18; 26:4; 28:14). La promesa de Dios de que la casa de Davidpermanecera para siempre es incondicional y no puede fracasar a causa de la inhabilidadhumana. Este pacto se cumple en Cristo, el eterno Rey de Israel (Sal 89:3037; Is 9:17; Mt 1:1,

23; 22:4143; Lc 1:32, 33, 69; Hch 13:22, 23; 2 Ti 2:8; Ap 20:46; 22:16).7:12 tu descendiente. Esto puede referirse tanto a Salomn como a Cristo, que vendra dellinaje de David (cp. Ro 1:3).

7:13 para siempre. La promesa de un trono para el heredero de David nunca ser revocada(cp. vers. 16).

1Biblia Del Diario Vivir. electronic ed. Nashville : Editorial Caribe, 2000, c1996, S. 2 Sa 7:1


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7:14 padrehijo. El Seor describe la relacin de su pacto con los descendientes de Daviden trminos de familia, que expresan un vnculo inviolable. Esta promesa fue cumplida en Cristo(Mt 1:21; 3:17; Lc 1:3133; cp. Is 9:6, 7).

7:16 casareinotronopara siempre. En su pacto con David, Dios prometi: 1) unacasa: una dinasta permanente de descendientes que tendr su mxima realizacin en Jesucristo

(Mt 1:1); 2) un reino: un reino fsico, poltico (y espiritual) que culminar con el reinado delMesas (Mt 25:3146; Ap 20:46); 3) un trono: desde donde se ejercer la autoridad y el poderdel gobierno davdico; 4) el reino serpara siempre: nunca le ser quitado a un gobernantedavdico o sustituido por ningn otro reino (Ap 20:46).

7:18 entr y se sent delante del SEOR. David se acerc al arca, que era el smbolo de lapresencia de Dios.2

(4) La soberana de Dios sobre el linaje de David, 7:11b17a. La promesa de una casaLa promesa de Dios que sin duda es futura es la de hacer una casa para David. La ltima

leccin para David era que Dios continuara actuando atravs de la descendencia de David. Dioshaba establecido un pacto de transcendencia eterna con David, su trono sera establecido porDios para siempre. Keil descubre aqu la verdad de que Dios debe primero construir la casa de

una persona, antes que esa persona pueda construir una casa a Dios; como afirma Keil, Dios

estaba comenzando a establecer su reino por medio de David, pero el reino de Dios seestablecera en completa paz durante el tiempo de Salomn, y slo entonces Dios dara lasrdenes para que el templo fuese construido. Pero ms que llegar a alcanzar completa paz, Diosquera hacer entender a David y al pueblo que eran ellos los que necesitaban ser construidos porDios, que la persona humana siempre estar en necesidad de la iniciativa divina, que siempre

estar necesitada de la intervencin divina para ser hecha a su imagen: la persona humananecesita siempre ser construda por Dios, antes que pueda construir algo para Dios.

David y el pueblo de Israel necesitaban entender el significado de la soberana de Dios, antesque construyesen un templo para Dios. Cuando David y el pueblo llegaran a reconocer elsignificado de la soberana de Dios, entonces Dios dara la orden para la construccin del templo.Era necesario que se entendiera que Dios transciende cualquier localidad y pensamiento en quelos hombres quieran encerrarlo. Herstberg afirma que en este pasaje podemos encontrar elfondo de mucho de las polmicas profticas contra la liturgia del templo. Dios transcenda

cualquier templo que se le pudiera construir. Era necesario que David y el pueblo lo entendieranas.

b. Dios promete preservar el reino de David

La promesa de Dios a David no consista en hacerle una casa de cedro, sino en preservar yafirmar su reino por medio de un descendiente. La promesa especficamente se refiere aSalomn, a quien Dios levantara y afirmara como rey (la soberana de Dios sobre Salomn esafirmada claramente). En su soberana, Dios permitira a Salomn que construyera el templo.

2ernnde duardo . Lockman oundation La abra Biblia De Estudio : LBLA. La Habra, CA :

Editorial Funacion, Casa Editoral para La Fundacion Biblica Lockman, 2003, S. 2 Sa 7:10-18


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Dios no indic la razn por la cual no permiti a David construir el templo. (Segn 1 Crnicas22, la razn fue que David haba derramado mucha sangre en grandes guerras, y que Dios habaprometido dar paz a Salomn y le permitira construir.) Dios no haba terminado su obra, y por lotanto no era el momento apropiado para que David construyese el templo.

c. La promesa de la paternidad de Dios

La promesa incluye una relacin especial de parte de Dios para con Salomn, una relacin depadre a hijo. El concepto de la paternidad de Dios encierra dos elementos importantes: el amor yla autoridad. La paternidad de Dios sobre Salomn inclua una relacin filial de amor y confianzamtua, y tambin el uso de la disciplina de parte de Dios. Dios se comprometa a corregir a suhijo, su amor no es un amor indiferente a la moral de sus hijos, sino que es un amor que corrigeporque se preocupa de la moral de sus hijos. La disciplina de Dios no sera una disciplina fra ycruel, sino una disciplina acompaada de misericordia. Esta misericordia sera permanente,nunca se apartara de Salomn como se haba apartado de Sal. En la promesa a Salomn, Diosejercita su soberana: Dios no apartara su misericordia de Salomn. Esta promesa de Dios,aplicada a todos los creyentes, es una realidad dentro del nuevo pacto con Jesucristo. Laseguridad de la salvacin del creyente est basada en el pacto eterno que Dios ha hecho con cada

creyente mediante el sacrificio de Jesucristo.d. La promesa de un reino eternoLa promesa de Dios de que el reino sera establecido eternamente, no se refera a la

inviolabilidad o la indestructibilidad de Jerusaln, sino a la continua afirmacin del reinado deDios sobre Israel en cualquier circunstancia. Aun cuando Jerusaln fuese destruda y el pueblollevado cautivo y se acabase la monarqua davdica, Dios continuara reinando sobre su pueblo yen su tiempo culminara su reinado a travs del Mesas, estableciendo un reino que no tendra fin.En Jesucristo encontramos la culminacin del cumplimiento de la promesa hecha a David: enCristo se manifest la relacin filial exclusiva del Hijo con el Padre; en Cristo se inaugur eleterno reinado de Dios basado en su sacrificio en la cruz; y en Cristo se manifest la plenitud deDios habitando entre los hombres, no en un templo hecho de manos, sino en el verbo encarnado.

3

Vv. 417. Se promete bendiciones a la familia y posteridad de David. Estas promesas serelacionan con Salomn, el sucesor inmediato de David, y el linaje real de Jud. Pero tambin serelacionan con Cristo que se llama con frecuencia David e Hijo de David. Dios le dio todapotestad en el cielo y en la tierra, con autoridad para realizar el juicio. l iba a construir eltemplo del evangelio, una casa para el nombre de Dios; el templo espiritual de los creyentesverdaderos, para ser morada de Dios en el Espritu. El establecimiento de su casa, su trono y su

reino eterno, no puede aplicarse a otro que no sea Cristo y su reino: la casa y el reino de Davidterminaron hace mucho. La iniquidad cometida no puede aplicarse al Mesas mismo, sino a su

3arro Daniel oe os Toms oroli ubn . ditorial undo ispano l aso Te.

. 1. ed. El Paso, TX : Editorial Mundo

Hispano, 1993-


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descendencia espiritual; verdaderos creyentes tienen dolencias, la correccin de las cuales debenesperar, aunque no son desechados.4

La concertacin del pacto davdico 7:129Los comentaristas estn de acuerdo en que este captulo es el centro teolgico de los libros de

Samuel. Algunos piensan que es el ms importante del Antiguo Testamento por su enseanzadoctrinal. Sin lugar a dudas, es muy importante para el desarrollo del plan de Dios para supueblo.

Introduccinvv. 17. Cuando David trajo el arca a Jerusaln, la deposit en una tiendaespecialmente preparada (6:17). Con el paso de los aos, David prosper y por primera vez enmucho tiempo vivieron paz. Sus pensamientos lo llevaron a meditar en el hecho de que l estabagozando de muchas bendiciones espirituales mientras el arca se encontraba en una situacinhumilde.

Expres al profeta Natn, que aqu aparece mencionado por primera vez, su deseo de edificaruna casa digna para el mueble sagrado (vv. 12). El profeta dio su visto bueno al proyecto yanim a David a proseguir con su plan (v.3). Pero esa misma noche, el Seor se revel a Natncon un mensaje para el rey; la primera parte del cual le comunicaba que no deba construir lacasa, porque el Altsimo no haba pedido que se la hiciera. En esencia, puso un veto sobre el plande David: T no me vas a edificar casa, fue el mensaje divino (vv. 47).

El pacto davdico vv. 817. La segunda parte de la revelacin fue lo que conocemos como elpacto davdico. Su meollo se basa en un juego de palabras del vocablo casa. En los versculos47, el Seor le dice a David que a l no le iba a tocar edificar casa (el templo) y en losversculos 817 le dice que l (Jehov) le iba a edificar casa (su dinasta) a su siervo.

El pacto se divide en dos partes. Primero, el Seor le record lo que haba hecho por l (vv.89). El tiempo es pasado y se trata de hechos histricos. En segundo lugar, le particip lo quetena en mente para l. El tiempo se cambia al futuro y la perspectiva es la promesa (vv. 1017).Basndose en lo que hizo en el pasado, decret lo que iba a hacer en el futuro. Vale la pena notarque este pacto es incondicional al igual que el abrahmico (Gnesis 12:13), del que es unaextensin. El cumplimiento de las promesas no dependa de David y sus descendientes, sino slodel Seor. El trato que el Seor dara a la casa de David dependera de su misericordia (v. 15).Recuerde que este vocablo es el que se usa en relacin con la fidelidad a un pacto (hesed, en elhebreo). Significa literalmente el amor fiel que se arraiga en el pacto concertado entre dos partes.

Los elementos del pacto davdico son por lo menos cinco:1. David tendra un hijo que le sucedera en el trono y establecera su reino (v. 12).2. Ese hijo (Salomn) edificara el templo (v. 13a).3. El trono del reino salomnico se afirmara para siempre (v. 13b).

4. La casa, el reino y el trono de David seran estables eternamente (v. 16).5. Israel sera plantado en su propia tierra para siempre (v. 10).

4Henry, Matthew: Comentario De La Biblia Matthew Henry En Un Tomo. Miami : Editorial Unilit, 2003, S.

254


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Este pacto se ha cumplido en parte, pero su cumplimiento total se reserva para el reinomesinico de Cristo. Durante el milenio todas estas promesas se efectuarn cabalmente y al piede la letra.

La reaccin del reyvv. 1829. Frente a esta revelacin, lo nico que David pudo hacer fueexpresar humildad. Quin merece ser objeto de tan grandes promesas (vv. 1821, 2324)? Su

humildad (vv. 1821) se manifest en el hecho que en estos versculos David usa el ttulo divinoSeor Jehov cuatro veces para comunicar la idea que Dios es completamente soberano sobretodo. Otra demostracin es que el rey se refiri a s mismo como tu siervo tres veces en losmismos textos. No hay duda que el virrey se estaba sometiendo al Soberano del universo.

Los versculos 23 y 24 enfatizan la posicin que tiene la nacin de Dios. En ellosencontramos que se menciona al pueblo cinco veces. Esa nacin haba sido objeto de grandeshazaas divinas y por lo tanto, reconoca su dependencia del Seor.

La segunda reaccin de David fue de adoracin (v. 22). Tomando en cuenta su humildecondicin y la grandeza de Jehov, en los ltimos textos del captulo (vv. 2529), elev suspeticiones ante el Seor. Toda su splica se basaba en la conviccin de que el Altsimo siempresera fiel a su palabra (v. 29).

PENSEMOS!

Pngase en lugar de David. Suponga que el Seor le hadado las promesas que le dio a l. Cmo reaccionara?Qu sentimientos tendra? Orgullo, humildad?

La verdad es que usted ya es poseedor de preciosas ygrandisimas promesas (2 Pedro 1:4) que el Omnipotente va acumplir en su vida. Est convencido que Dios esabsolutamente fiel a su palabra? Pdale que aumente su fe

para que se apropie de las grandes bendiciones prometidaspor nuestro Padre.

Estos dos captulos nos han enseado que el rey David estaba completamente entregado a laadoracin de Jehov, era humilde y confiaba en sus promesas. Estas cualidades debancaracterizar a los reyes terrenales de Israel. David fue el modelo que todos los dems reyes delpueblo escogido deban imitar.5

DAVIDIC COVENANT. In Ps 89:4 the Lord says, I have made a covenant with mychosen one, I have sworn to David, my servant. Among the last words of David, we find, He

has made with me an everlasting covenant (2 Sam 23:5). The Davidic covenant refers to Godspromise to David, the king, to preserve his dynasty forever.

5Lloyd, Roberto: . uebla ue. ico

diciones Las mricas . . 3, S. 106


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A. Historical Questions1. Emergence of Monarchy2. Ideology of KingshipB. Davidic Covenant

1. Davidic Theology2. Model of Royal GrantC. Related IdeasD. Influence on Southern TraditionsE. Relation to the Mosaic CovenantF. The ProphetsG. The New Testament

A. Historical Questions

The Hebrew people, having fled Egypt and, under Moses leadership, entered into covenantwith Yahweh at Sinai, took possession of the land of Canaan about the year 1200 B.C.E. For

approximately the next 200 years they formed a loose organization of tribes united in their faithand worship of Yahweh. Gradually, things began to change.1. Emergence of Monarchy. Kingship emerged in Israel as a response to two kinds of

problems, external and internal. Externally, the continuing threat posed by the Philistines, a non-Semitic people living along the W plain and expanding more and more into the Israelite territoryin the central hill country, pointed to the need for a stronger government and defense. Inaddition, internal pressures (e.g., population growth, economic, agricultural, political factors)pushed the Israelites in the same direction (Coote and Whitelam 1986). The people asked for aking (1 Sam 8:19), and, despite warnings (1 Sam 8:1018), persisted in their demands (1 Sam8:1922). Saul was anointed king first (1 Samuel 910) but was later replaced by David (1 Sam16:113), who progressively consolidated his power, conquered Jerusalem, and established hisrule there.

2. Ideology of Kingship. About the year 1000 B.C.E., the period of the Monarchy had begun.This represented not only a major political reorganization but also a serious religious crisis (1Sam 8:68). What exactly was the problem? Kingship certainly was not an Israelite innovation.It was an old institution in the ANE and with it came its own ideological beliefs. A wholereligious mythology was associated with kingship.

A conflict existed in the world of the gods between the god of life, creation, and order (inCanaan, Baal; in Babylon, Marduk) and the god of chaos and destruction, usually represented asa sea monster (in Canaan, Yam = The Sea; in Babylon, Tiamat = The Deeps). In the strugglebetween the two (repeated regularly, perhaps annually), the god of order and creation isvictorious and then is proclaimed king. He builds a palace in which to dwell and celebrate his

B.C.E.before the common (or Christian) era

W west(ern)

e.g. exempli gratia (for example)

ANE Ancient Near East(ern)


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victory. Creation is in order once again (McCurley 1983: 1271). The earthly king stood in aspecial relation to the king-god, one often described as father-son. If the king was a healthyand good king, society and creation were in order; if he was a poor king or was ill and unable toexercise kingly functions, then chaos threatened. A special responsibility in this regard was theconcern to maintain justice in the realm. Injustice is a form of disorder, of chaos, and flows from

the failure of kingship. H. H. Schmidt has maintained (1968) that dq, often translatedjustice, in fact means world order. This concern of the king for justice was a commonplacein the ANE (Lohfink 1987: 1823; Whitelam 1979: 1737). As the gods earthly representative,the king was basically the custodian and guardian of the stability of the cosmos. When theIsraelites took over the political form of kingship, a real danger existed that they would take overthe mythology along with it. They would then truly be a nation like all the rest (1 Sam 8:5, 20).

B. Davidic Covenant1. Davidic Theology. The problem posed by the introduction of monarchy into Israel was how

this new institution was to be related to the older religious traditions, especially that of theMosaic covenant between Yahweh and the people (see MOSAIC COVENANT). A new idea ofcovenant developed: God had made a special covenant with David. The so-called oracle of

Nathan (2 Sam 7:816) is considered the charter of the Davidic covenant. Closely related to thisis Psalm 89 (Ishida 1977: 81117).As David enjoyed a period of rest after the struggles that brought him to the throne, he

contemplated building a house, a temple, for Yahweh. The prophet Nathan came to him with amessage from the Lord. Several points are worth noting. (1) The oracle was delivered through aprophet, a spokesman for Yahweh, so the prophets words would be recognized as authoritative.

This was a point of continuity with the older tradition. (2) The oracle makes very clear that thesource of Davids position and authority is only Yahweh, the God of Israel, who had led theIsraelites out of Egypt and established a covenant at Sinai. And it is Yahweh alone who chooses,appoints, and raises up to kingship (2 Sam 7:8b12). (3) Yahweh promises David two things,land and dynasty. David had wanted to build a house for God; God will, rather, build a house forDavid. The Hebrew word for house (bt) can refer to a building or family. The latter verses (1216) of the oracle develop the theme of dynasty. (4) The father-son imagery familiar from ANEkingship is used (v 14; Pss 89:2728Eng 2627; 2:78). The king is not divine but is raised upabove the common person in his relationship to God (WeinfeldIDBSup, 19091). (5) The kingdoes not have absolute authority; he is under Yahweh and is expected to obey the covenantobligations. This is a serious requirement; failure will bring on punishment (v 14b; Ps 89:3133Eng 3032). (6) Failure, however, will not terminate the covenant. Yahweh is committed toDavid and his dynasty; the covenant is an eternal one which cannot be broken (vv 1516; Ps89:45, 2122, 2930, 3438Eng 34, 2021, 2829, 3337); it is rooted in Yahwehspromise and fidelity (Ps 89:3Eng 2). Sin will bring punishment, but the last word is withGods grace.

Two further aspects of the Davidic covenant, not explicit in 2 Samuel 7, can be added. (7) Thestability of Davids throne is rooted in the order of creation: . . . as long as the sun before me.

Like the moon, it shall be established forever (Ps 89:3738Eng 3637). The activity of theking is related to cosmic stability. Psalm 89:1015Eng 914 depict Yahweh as establishing

Eng English

ID I D f h ed. K. Crim. Nashville, 1976


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creation through a victory over Sea and Rahab (another name for the sea monster); in v 26Eng25, the king is shown as sharing this activity. (8) The responsibility of the king in this regard isspelled out in the two concepts of justice (dq) in the realm, and peace (lm) within andwithout. It has been noted that names connected with Jerusalem and the monarchy are oftenderived from these roots (e.g., Melchizedek (Gen 14:18); Adonizedek (Josh 10:1); Zadok (1 Kgs

1:8, 32); Solomon (2 Sam 12:24); and Absalom (2 Sam 13:1; Humphreys 1979: 5960). Psalm72 is a virtual summary of Davidic royal theology: the kings justice derives from God (v 1); hisrule is rooted in the cosmos (vv 57) and also effects fertility (life) of the soil (vv 6, 16); he isrelated to other nations round about (vv 811) for whom he is a source of blessing (v 17); he isthe protector of the poor and the helpless (vv 1214).

2. Model of Royal Grant. The type of covenant represented here has parallels elsewhere in theANE. These have been described as covenants of royal grant (Weinfeld 1970; TDOT1: 27072; Mullen 1983) and are attested in the Hittite and Syro-Palestinian areas. See alsoCOVENANT. They were gifts (often land and dynasty) bestowed by a king upon individualswho had loyally served their masters. Parallels to the Davidic covenant in form and vocabularyare striking.

C. Related IdeasWhile the number of texts which explicitly treat it are relatively few, the Davidic covenant isintimately connected, even intertwined, with a number of other important ideas. Three areparticularly significant. (1)Zion: David had wanted to build a house (temple) for Yahweh;Yahweh said, No, but Iwill build a house (dynasty) for you. It is no surprise then to see aconnection between the traditions about David and those about Mt. Zion and the temple.Yahweh, the great king, has chosen Zion for a dwelling place; Zion is then the sacred mountainwhere earth and heaven meet. The temple there is the focus of the order and stability of creation(Roberts 1982; McCurley 1983: 14960; Levenson 1988: 7899; Ollenburger 1987). (2)Creation: Yahweh subdues the forces of chaos and destruction and brings about an ordereduniverse (Ps 89:115Eng 114); the anointed king shares in this task (Ps 89:26Eng 25).Thus the role of the Davidic king, while deriving from Yahweh and focusing on Israel, operateswithin a much wider horizon: all people and all of creation are involved (Anderson 1984). (3)Wisdom: The connection of the king with wisdom was a commonplace in the ANE. The kingwas to rule wisely (Kalugila 1980). The great patron of wisdom in Israel was, appropriately,King Solomon (e.g., 1 Kgs 3:415). A number of Israels wisdom works were attributed toSolomon (Proverbs, Song of Songs, Qoheleth), and it is not uncommon to find references tokings and ruling in this literature (e.g., Prov 8:1519; 29:14; 31:19).

Each of these three themes (Zion, creation, wisdom) is independent and has its own history.However, the figure of the king appears in each in an important way. In light of this, the role ofthe king can be summarized: the Davidic king, as Yahwehs representative, by ruling wisely is

guardian of the cosmic and social order (justice and peace). As these themes interact and overlap,one can describe them as presenting a theology of blessing within the Bible (Westermann 1982:85117).

D. Influence on Southern TraditionsAnother area where the importance of the Davidic covenant can be noted is in its influence on

the pentateuchal traditions, which have their roots in Jerusalem with its court and temple,

TDOT Theological Dictionary of the Old Testament, ed. G. J. Botterweck, H. Ringgren, and H. J. Fabry.

Trans. J. T. Willis, G. W. Bromiley, and D. E. Green. Grand Rapids, 1974


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namely, the Yahwist (J) and the priestly (P) writers. Several points of contact can be noted. (1) Itis only these two traditions that appear in the primeval history, that is, which situate Israels

narrative traditions squarely within a cosmic context. (2) The human role in creation is describedin royal terms. Humans, men and women, share in Gods royal dominion (Gen 1:2628); thecreation of Adam and Eve, who share responsibility for the Garden (Brueggemann 1970), is

described in royal phrases: taken from the dust (Brueggemann 1972) and receiving the breath oflife (Wifal 1974). (3) The stories of the Yahwists primeval history (Adam and Eve, Cain andAbel, Flood, Tower of Babel) all show a similar development: humans sin, punishment follows,the last word is one of Yahwehs grace (Clines 1978: 6179). This is exactly the pattern of theDavidic covenant (2 Sam 7:1415). (4) The covenant with Abraham (in both JGen 15:720and PGen 17:18) is, like the Davidic covenant, a promissory covenant rooted in Yahwehschoice and fidelity and entails the promise of land and offspring (Weinfeld TDOT1: 27072).Likewise, the covenant with Abraham (as also with Noah, Caleb, and Phineas) is an everlastingcovenant (Gen 17:7; 9:16; Num 14:24; 25:13; Cross CMHE, 26163). (5) The promises toAbraham involve not only Israel, but all nations as well (Gen 12:3b; Ps 72:17). In fact, thepatriarchs are shown to bring blessing, in various ways, to the nations round about them, nations

which in fact had been subdued by David (2 Samuel 8; Wolff 1982: 5563).E. Relation to the Mosaic CovenantThe Davidic covenant stands in obvious contrast with the Mosaic covenant. Whereas the latter

is made with all the people and is dependent on their obedience for its perdurability, the former isrooted in Gods faithful promise and is unconditional. In the latter, God is known primarilythrough historical experiences; in the former, through creation. How are these tensions to behandled (McCarthy 1972: 4552, 8085; Levenson 1985: 187217)?

The Mosaic covenant is the basic covenant which gives Israel its distinct identity. No text inthe OT suggests that this covenant is ever replaced by the Davidic. The two covenants cannot becontrasted on the basis of covenant obligations; the king, too, is expected to be a faithful Yahwistand to obey the covenant commandments, especially in their concern for justice (2 Sam 7:14; Ps89:3233Eng 3132). The Davidic covenant is a further development and specification thattook place within certain circles in Jerusalem. Attempts to localize the two traditions (the Mosaiccovenant flourished in the N, the Davidic in the S) seem oversimplified (Levenson 1985: 192200). Some texts do suggest that attempts were made to bring the Davidic in line with the Mosaicby making its promises conditional (e.g., 1 Kgs 2:4; 8:25; 9:45; Ps 132:12), but this was notcarried out consistently (WeinfeldIDBSup, 191).

Yahwist source

riestly source

CMHE, F. M. Cross. 1973. Canaanite Myth and Hebrew Epic. Cambridge, MA

OT Old Testament

N north(ern)

S south(ern)


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Both covenants were accepted in Israel and appear in the canon of Scripture; responsibleexegesis must do justice to this fact. It is better to view the two not as contradictory but ascomplementary. For example, the Mosaic covenant has an inherent particularism or sectarianism;the Davidic is more universal, even cosmic in scope (Levenson 1985: 2078). How is the tensionbetween king and people to be addressed? Deuteronomy, with its overriding Mosaic concerns,

admits kingship but stresses that the king is simply one of the people, one of your kinsmen(Deut 18:1420); the Davidic maintains, as it were, a high view of kingship, but democratizesit by raising up into it not only all Israel, but all human beings (Gen 1:2628; Levenson 1988:11216). The Mosaic covenant, with its stress on history and morality, calls Israel to be seriousabout its covenant life; the covenant is one of human obligation and is precarious. The Davidiccovenant stresses creation and the constancy of God; this is a covenant of divine commitmentthat assures Israel that even though it sins, Gods promises can be trusted (Freedman 1964). As

R. E. Brown has said, . . . while the Covenants of Divine Commitment gave Israel an undyinghope, the Covenant of Human Obligation gave Israel a conscience (1965: 115).

F. The ProphetsWhen the kings failed to rule as true representatives of Yahweh and abused their position and

power, the prophets were not intimidated. They addressed squarely the problems they saw. Whilemost of the prophets spoke more out of the Mosaic traditions, the Davidic traditions are notabsent. Perhaps the prophet who embodies these the most is Isaiah (Tucker 1985: 33233, 334).However, in prophetic texts which look to a hope beyond the coming punishment, the Davidictheology occupies a prominent place (e.g., Isa 8:239:6; 11:19; Amos 9:11; Mic 5:25; Jer17:2427; 23:56; 30:89; 33:1426). Since the Hebrew word for anointed king is messiah, theDavidic covenant plays a central, even crucial role in the development of OT messianicexpectation.

G. The New TestamentThe Davidic covenant is of central importance in the faith of the NT. Jesus preaches the arrival

of the kingdom of God, a kingdom marked by justice and peace. In himself, he is the sondescended from David according to the flesh (Rom 1:3). When Christians acknowledge infaith that Jesus is Christ (= Messiah = anointed king), they are affirming that in Jesus the Davidiccovenant has reached its culmination and highest fulfillment.

BibliographyAnderson, B.,ed. 1984. Creation in the OT.IRT 6. Philadelphia.Brown, R. E. 1965. The Book of Deuteronomy.OT Reading Guide 10. Collegeville, MN.Brueggemann, W. 1970. Of the Same Flesh and Bone (Gen 2:23a). 32: 53242.. 1972. From Dust to Kingship.ZAW84: 118.Clines, D. J. A. 1978. The Theme of the Pentateuch.JSOTSup 10. Sheffield.

NT New Testament

ed. editor(s); edition; edited by

IRT Issues in Religion and Theology

ZAWZeitschrift fr die alttestamentliche Wissenschaft, Berlin

JSOTSup Journal for the Study of the Old Testament Supplement Series


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Coote, R. B., and Whitelam, K. W. 1986. The Emergence of Israel: Social Transformation and State FormationFollowing the Decline in LB Trade. Semeia 37: 10747.

Freedman, D. N. 1964. Divine Commitment and Human Obligation: The Covenant Theme.Int18: 41931.Humphreys, W. L. 1979. Crisis and Story: Introduction to the OT. Palo Alto, CA.Ishida, T. 1977. The Royal Dynasties in Ancient Israel. BZAW 142. Berlin.Kalugila, L. 1980. The Wise King: Studies in Royal Wisdom as Divine Revelation in the OTand Its Environment.

ConBOT 15. Lund.Levenson, J. 1985. Sinai and Zion. Minneapolis.. 1988. Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence. San Francisco.Lohfink, N. 1987. Option for the Poor: The Basic Principles of Libertion Theology in the Light of the Bible. Berkeley.McCarthy, D. J. 1972. Old Testament Covenant: A Survey of Current Opinions. Atlanta.McCurley, F. R. 1983.Ancient Myths and Biblical Faith. Philadelphia.Mullen, E. T. 1983. The Divine Witness and the Davidic Royal Grant: Ps 89:3738.JBL 102: 20718.Ollenburger, B. C. 1987.Zion, the City of the Great King: A Theological Symbol of the Jerusalem Cult. JSOTSup 41.

Sheffield.Roberts, J. J. M. 1982. Zion in the Theology of the Davidic-Solomonic Empire. Pp. 93108 in Studies in the Period of

David and Solomon and Other Essays,ed. T. Isida. Winona Lake, IN.Schmidt, H. H. 1968. Gerechtigkeit als Weltordnung: Hintergrund und Geschichte der altestamentlichen

Gerechtigkeitsbegriffes. Tbingen.Tucker, G. M. 1985. Prophecy and the Prophetic Literature. Pp. 32568 in The Hebrew Bible and Its Modern

Interpreters, ed. D. A. Knight and G. M. Tucker. Philadelphia.Weinfeld, M. 1970. The Covenant of Grant in the OT and in the ANE.JAOS90: 184203.Westermann, C. 1982.Elements ofOTTheology. Trans. D. W. Scott. Atlanta.Whitelam, K. W. 1979. The Just King: Monarchical Judicial Authority in Ancient Israel.JSOTSup 12. Sheffield.Wifal, W. 1974. The Breath of His Nostrils: Gen 2:7b. 36: 23740.Wolff, H. W. 1982. The Kerygma of the Yahwist. Pp. 4166 in The Vitality ofOTTraditions,ed. W. Brueggemann and

H. W. Wolff. 2ded. Atlanta.MICHAEL D.GUINAN

6

LB Late Bronze (Age)

Semeia Semeia, Chico, CA

IntInterpretation, Richmond, VA

BZAW Beihefte zurZAW

ConBOT Coniectanea biblica, Old Testament

JBLJournal of Biblical Literature

Pp. pages; past

JAOSJournal of the American Oriental Society, New Haven

2d second

MICHAEL D.GUINAN Professor of OT and Semitic Languages, Franciscan School of Theology (Graduate

Theological Union), Berkeley, CA

6Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 2:69


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The Davidic Covenant. The covenant that God establishes with David (2 Sam 7:916) is carriedover from the OT to the NT. In this covenant God promises a kingdom to Davids line that shall

be established for ever. This is ultimately a messianic prophecy of what God will do for thehuman race in the redemptive work of Christ. Subsequently, in the prophets we are introduced toGods plan to make a new covenant with his people (see esp. Jer 31:3134 and Ezek 34:25

31). This new covenant will be written directly upon the heart, since the hearts of stone of Godspeople will be replaced by hearts of flesh (cf. Heb 8). Thus a living and beating heart is anessential image to the concept of new covenant.7

OT OT. Old Testament

NT NT. New Testament

esp. esp.. especially

cf. cf.. compare

7Ryken, Leland ; Wilhoit, Jim ; Longman, Tremper ; Duriez, Colin ; Penney, Douglas ; Reid, Daniel G.:

Dictionary of Biblical Imagery. electronic ed. Downers Grove, IL : InterVarsity Press, 2000, c1998, S. 178

Teologia Legamantului in Vt-leg,Davidic

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