Jesus was the people's christ

JESUS WAS THE PEOPLE'SCHRIST
EDITED BY GLENN PEASE
PSALM 89:19 You once spoke in a vision, to Your
godly ones You said, "I have bestowed help on a
warrior;I have exalted one chosen from the people.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
"chosenOut Of The People."
Psalm89:19
S. ConwayThis declaration, besides its main theme, teaches us much
concerning God's exaltations of men. As:
1. Wherefore Godexalts men. It certainly is not to gratify mere selfish
ambition. Those who climb up to high places from such motives are certainly
not setthere by God, and will soonhave to climb down again. All history
teaches the short-lived power of mere selfishambition. But one motive we may
regard as moving the Divine mind would be his love for the exalted one. Now,
there is no greaterjoy that ever comes to a goodman than that of being the
means of greatgood. to others. It is a pure delight, and of intense kind. The
love of God would, therefore, bestow such delight on his chosenones. His chief
motive, however, is the goodof others. What would have become of Israelbut
for David? Saul's rule was but another name for shipwreck ofthe state. David
savedit from such ruin. And the goodof others, the people at large, is the
motive of all God's exaltations;other ends may be proposedand secured, but
this is assuredlythe chief. The possessionofpower is, therefore, a tremendous
responsibility, and happy are the peoples whose rulers ever remember and
practically recognize this. And it is true of all power whatsoever, whetherlittle
or great. "No man liveth to himself."

2. Such exaltationgenerally means greatsuffering. He who is the supreme
illustration of the truth of our text was "made perfectthrough suffering."
And it is ever so. What a terrible discipline David went through ere he
attained the throne! Moses too, and Paul, and God's heroes generally. Let us,
then, remember wherefore suffering is sent to any of us - that it is for our
uplifting; let us take care not to hinder this purpose.
3. How God exalts - by choosing those whom he exalts not by, but out of, the
people. The people canrarely be trusted. Go over the list of mankind's
greatesthelpers and saviours, right up to our Saviour himself. Would the
people have chosenthem? They would far more likely have crucified them, as
they did the greatestofthem all. The vox populi is the vox Deionly when it
endorses the previous choice of God. For men have seenthat Godhas chosen
for them, and they willingly accepthis choice. But the main theme of our text
concerns:
4. Whom God chooses - from "out of the people." Now, considerin this
statement-
I. ITS TRUTH. See this:
1. In the history of David. (Psalm78:70, 71.)
2. In well nigh all deliverers of the people, from Moses downwards,from
Gideon to Garibaldi - they have been ever "chosenout of the people."
3. In Christ our Lord. He was indeed thus chosen. His royal descentfrom
David availed him not, for the glory of that race had utterly disappeared.
Hence he was altogetherofthe people - by birth; associates;socialrank;
habits; education;by his teaching, which was not at all "as the scribes," but
understood and welcomedby "the common people;" by his life of poverty; by
his death; all the way along, from "the bare manger to the bitter cross,"he
was one of the people. It was a slave's death that he died. "He was rich, yet for
our sakes,"etc.
II. THE REASONS OF THIS CHOICE.
1. "The people" were the mass of mankind, who neededto be saved.
2. One from themselves would better understand them.
3. More readily sympathize.
4. God is wont to choose the foolish things of this world (1 Corinthians 1:27).
5. Christ's sharing the people's lot assuredthem of the love of God, and so led
them to turn to him, which is salvation. They learnedso that "Godis love."
III. ITS LESSONS. Theyare such as these:

1. The approachableness ofGod. Christ has shown us that he keeps no state to
frighten us from his presence. Everybody came to him, and may come to God.
2. The indispensable condition of rendering real help. (See Mark 10:43-45.)
We must go down among those whom we would bless.
3. How little worth are the greatthings of the world! Power, wealth, rank -
God chose none of them.
4. Christ knows all about me; for he, too, was one of the people. I need not
keepaway.
5. Adore him. Does he not deserve it? O thou ever-blessedLord!
6. Help in the exaltation. Forhis throne, the throne of his exaltation and which
he delights in, is made of human hearts. Enthrone him, then, in your heart.
"Take my heart, it is thine own; It shall be thy royal throne." S.C.
Biblical Illustrator
I have laid help upon One that is mighty.
Psalm89:19
Our helper
W. Jay.I. WE NEED HELP. Christianity does three things for us, which
Deismdoes not.
1. It tells us that this was not our original state;that Godmade man upright,
but he sought out many inventions.
2. It checks much of the evil now: by its direct influence in many cases,and by
its indirect influence in many more; in humanizing war, in abolishing slavery,
in taming the human passions;it has been the harbinger of peace, andhas
done more for man than all human institutions in the aggregatebeside.
3. It tells us of a remedy for all this, and this is placed within our reach, if we
would avail ourselves ofit; and therefore if we perish in this state, the blame
will be our own. —

II. GOD HAS PROVIDED HELP FOR US.
1. This help includes redemption. "With the Lord there is plenteous
redemption." "Christ hath redeemedus from the curse of the law, being made
a curse for us." Thus the burden too heavy to be borne is rolled off the
conscience, andwe now "joy in God through our Lord Jesus Christ, through
whom also we have receivedthe Atonement."
2. It includes justification. We must have a title to heaven before we can
obtain it; and from whence is this to be derived but from the righteousness of
Christ by faith, "whichis unto all and upon all them that believe"?
3. It takes in renovation. Man is not only guilty but depraved. Therefore he
cannot be happy while in his natural state and under the dominion and love of
sin.
4. It takes in strength. His duties are arduous; they are numerous and various;
and he is inadequate to any one; but says the Saviour, "My strength is made
perfect in weakness." "As thy day so shall thy strength be." Here is the
blessedspirit of promise also enjoyed, and now the man lives in the Spirit, and
walks in the Spirit, and prays in the Holy Ghost, and the Spirit helpeth his
infirmities.
5. It takes in persevering grace, for "he only that endureth to the end shall be
saved."
III. GOD LAYS THIS HELP UPON ANOTHER. We may observe two
principles upon which this dispensationis founded, and by which it is
justified.
1. It is an honour to Christ, it being a part of the rewardfor His doings and
sufferings.
2. It is for our encouragementand comfort. The grandeur of the Supreme
Being so terrified the Jews that they desired Moses to be their mediator, and
said, "Speak thouwith us; but let not God speak with us, lestwe die." So we
are encouragedto go to God through Christ, and "we have boldness and
access withconfidence through the faith of Him."
IV. HE ON WHOM HELP IS LAID IS EQUAL TO THE ENGAGEMENT.
He is not only human, but Divine — "able to save to the uttermost." He can
by His influences, so mighty is He, penetrate and enlighten the darkest
understanding; He cansubdue the most rebellious will; He cantake awaythe
stony heart and give you a heart of flesh. Conclusion: —
1. See the importance of knowing your spiritual state. Without this knowledge
it would be impossible for you ever to see the beauty of the Gospel, ever to

appreciate the evil of sin, or the excellence ofpurity, or to relish the privileges
of the righteous.
2. See the folly of every other dependence but upon that rock which Godhas
laid in Zion. Christ is the only ark in which you can be preserved; if you enter
into this, you may be safe.
(W. Jay.)
The mighty man
Homilist.This refers to David, whom God had raisedas a stripling out of the
people, raised to be the leaderand the ruler of the Jewishnation.
I. THE SOVEREIGNTYOF GOD AMONGST MEN. Why was David
selected— a shepherd youth — from the millions of Israelto this high
position? Because itwas according to the counselof the Eternal will. The
positions of all mankind are determined by His will. Some high and some low,
etc.
II. THE DIVINE METHOD OF HELPING MAN. The Jewishpeople wanted
help, and David is raisedup to help them. God helps man by man. Thus —
1. He honours human nature.
2. He links men togetherby the bonds of interdependence.
III. THE SUPERIORITYOF ONE MAN OVER MANY. David was made the
greatestman of his age, greater, perhaps, than any thousand ordinary men.
Whilst all men have the same common nature and responsibilities, all men are
not alike valuable. There is often one man in a generation, a Plato, a Luther, a
Bacon, a Cromwell, of more worth than ten millions of others — one whom
God has made "mighty to help," mighty in intellect, in genius, in power, in
philanthropy, in force of character, in consecrationto truth.
(Homilist.)
I have exalted one chosenout of the people
The people's ChristI. OUR SAVIOUR'S EXTRACTION.
1. Christ, by His very birth, was one of the people. True, he was born of a
royal ancestry. Mary and Josephwere both of them descendants ofa kingly
race, but the glory had departed; a strangersat on the throne of Judah; while
the lawful heir graspedthe hammer and the adze.
2. His education, too, demands our attention. He was not taken, as Moseswas,
from his mother's breast, to be educated in the halls of a monarch. He was not

brought up as the lordling, to look with disdain on every one; but His father
being a carpenter, doubtless He toiled in His father's workshop.
3. When our Lord entered into public life, still He was the same. What was
His rank? He was a poor man — "one of the people."
II. HIS ELECTION. Godchooses sovereignty, but He always chooseswisely.
1. First, we see that justice is thereby fully, satisfiedby the choice of one out of
the people.
2. Thereby the whole race receives honour. He made us, originally, a little
lowerthan the angels, and now, despite our fall in Adam, He hath crownedus
with glory and honour.
3. But let us take a sweeterview than that. Why was He chosenout of the
people? Here, Christian: what dost thou think is the sweetreasonforthe
electionof thy Lord, He being one of the people? Was it not this — that He
might be able to be thy brother, in the blest tie of kindred blood?
4. Christ was chosenout of the people that He might know our wants and
sympathize with us.
III. HIS EXALTATION.
1. It was exaltationfor the body of Christ to be exaltedinto union with the
Divinity. That was honour which none of us can ever receive. Of no other man
shall it be said that the Deity tabernacledin him, and that God was manifest
in His flesh, seenof angels, justified of the spirit, and carried up to glory.
2. Christ was exalted by His resurrection. Out He came, and the watchmen
fled away. Startling with glory, radiant with light, effulgent with divinity, He
stoodbefore them. Christ was then exaltedin His resurrection.
3. But how exalted was He in His ascension!Up He climbs to that high throne,
side by side with the PaternalDeity. "I have exalted one chosenout of the
people."
4. The last exaltation of Christ which I shall mention is that which is to come,
when He shall sit upon the throne of His Father David, and shall judge all
nations.
( C. H. Spurgeon.)
COMMENTARIES

Ellicott's Commentary for English Readers(19)The mention of the king
allows the poet to bring still more into prominence the specialpromises made
to Israel. The piece, which is couchedin oracularlanguage, is introduced by a
prose statement recalling the sentences in Job which introduce a fresh
speaker.
Holy one.—SeeNote, Psalm16:10. Some MSS. (comp. LXX. and Vulg.) have
the plural. The singular is correct, referring no doubt to Nathan, as is seen
from 2Samuel7:17; 1Chronicles 17:15. The oracularpiece that follows (Psalm
89:19-37)is like Psalm 132:11-12, founded on this old prophetic passage;but
while the original reference is to Solomon, here it is extended to all David’s
posterity.
I have . . .—Better, I have placed help in a hero—i.e., I have chosena hero as a
champion for Israel.
BensonCommentaryHYPERLINK "/context/psalms/89-19.htm"Psalm89:19-
22. Then — That is, of old; thou spakestin vision — Which then was the usual
way by which God spake to the prophets; to thy Holy One — To thy holy
prophets, the singular number being put for the plural; especiallyto Samuel
and Nathan; for part of the following message wasdeliveredto the former:
and part to the latter; I have laid help upon one that is mighty — I have
provided help and relief for my people through a personof singular courage
and wisdom, whom I have properly qualified for so greatan undertaking. I
have exalted one chosenout of the people —
One whom I have singled out as the fittest of all others for the kingly office. I
have found David my servant — In saying I have found, God speaks afterthe
manner of men, to intimate the greatscarcityof such persons and the
difficulty of finding them; with my holy oil I have anointed him — Both with
material oil, (1 Samuel 16:13; 2 Samuel5:3,) and with the gifts and graces of
my Holy Spirit, which are often signified by oil or unction, as Psalm45:7,
compared with Isaiah 61:1; 1 John 2:20; 1 John 2:27. With whom my hand
shall be established— That is, constantly abide to protectand assisthim. The
enemy shall not exactupon him — Notconquer him to make him tributary.
Hebrew, ‫אל‬ ‫א‬ ‫,אל‬ lo jashi, shall not deceive, or circumvent him, as this word is
often rendered; nor the son of wickednessafflicthim — Namely, so as to
overthrow or destroy him.
Matthew Henry's Concise Commentary89:19-37The Lord anointed David
with the holy oil, not only as an emblem of the graces and gifts he received,
but as a type of Christ, the King Priest, and Prophet, anointed with the Holy
Ghostwithout measure. David after his anointing, was persecuted, but none

could gain advantage againsthim. Yet all this was a faint shadow of the
Redeemer's sufferings, deliverance, glory, and authority, in whom alone these
predictions and promises are fully brought to pass. He is the mighty God. This
is the Redeemerappointed for us, who alone is able to complete the work of
our salvation. Let us seek aninterest in these blessings, by the witness of the
Holy Spirit in our hearts. As the Lord corrected the posterity of David for
their transgressions, so his people shall be correctedfor their sins. Yet it is but
a rod, not a sword; it is to correct, not to destroy. It is a rod in the hand of
God, who is wise, and knows what he does;gracious, and will do what is best.
It is a rod which they shall never feel, but when there is need. As the sun and
moon remain in heaven, whateverchanges there seemto be in them, and
againappear in due season;so the covenantof grace made in Christ, whatever
alterationseems to come to it, should not be questioned.
Barnes'Notes on the BibleThen thou spakestin vision - Or, by a vision. See
this word explained in the notes at Isaiah1:1. The meaning is, that God had
spokenthis by means of visions, or by communications made to his people by
the prophets. This "vision" was especiallymade known to Nathan, and
through him to David. See 2 Samuel 7:4-17. The substance ofwhat is here said
is found in that passagein Samuel. In 2 Samuel7:17, it is expresslycalled a
"vision."
To thy holy one - The vision was addressedparticularly to David, but was
made through him to the people of Israel. The ancient versions render this in
the plural, as referring to the people of Israel. The Hebrew is in the singular
number.
I have laid help upon one that is mighty - I have so endowed him that he shall
be the protectorand defender of my people. He is qualified for the office
entrusted to him, and in his hands the interests of the nation will be safe. This
was not expressly said in the vision; but this was the substance ofwhat was
said. See 2 Samuel 7:9.
I have exalted one chosenout of the people - One not of exaltedrank; one not
descendedfrom kings and conquerors;but one that had grownup among the
people; one called from the ranks of common life; one chosenfrom among
those engagedin humble occupations. In this way it was the more apparent
that the power really came from God. Compare 2 Samuel 7:8; see also the
notes at Psalm 78:70-72.
Jamieson-Fausset-BrownBible Commentary19-37. Then—whenthe covenant
was established, of whose executionthe exalted views of God now given
furnish assurance.

thou … to thy holy one—orgodly saint, objectof favor (Ps 4:3). Nathan is
meant (2Sa 7:17; 1Ch17:3-15).
laid help—literally, "given help." David was chosenand then exalted.
The Treasuryof David19 Then thou spakestin vision to thy holy one, and
saidst, I have laid help upon one that is mighty; I have exalted one chosenout
of the people.
20 I have found David my servant; with my holy oil have I anointed him:
21 With whom my hand shall be established:mine arm also shall strengthen
him.
22 The enemy shall not exactupon him, nor the son of wickednessafflicthim.
23 And I will beat down his foes before his face, and plague them that hate
him
24 But my faithfulness and my mercy shall be with him: and in my name shall
his horn be exalted.
25 I will sethis hand also in the sea, and his right hand in the rivers.
26 He shall cry unto me, Thou art my father, my God, and the rock of my
salvation.
27 Also I will make him my firstborn, higher than the kings of the earth.
28 My mercy will I keepfor him for evermore, and my covenant shall stand
fast with him
29 His seedalso will I make to endure for ever, and his throne as the days of
heaven.
30 If his children forsake my law, and walk not in my judgments;
31 If they break my statutes, and keepnot my commandments;
32 Then will I visit their transgressionwith the rod, and their iniquity with
stripes.
continued...
Matthew Poole's CommentaryThen, i.e. of old; for this particle is sometimes
put indefinitely. Or, then, when thou didst set David in the throne.
In vision; which then was the usual way by which God spake to the prophets,
Numbers 12:6.
To thy holy one: to thy holy prophets; the singular number being put for the

plural; especiallyto Samuel and Nathan; for part of the following message
was delivered to the former, and part to the latter. I have laid help; I have
provided help and relief for my people, which I have put into safe hands.
Upon one that is mighty; upon a person of singular courage and wisdom, and
every way fit for so greata charge.
One chosenout of the people; one whom I have pickedand chosenout of all
the people, as the fittest for the kingly office, one enriched with eminent gifts
and graces,&c.
Gill's Exposition of the Entire BibleThen thou spakestin vision to thy Holy
One,.... Samuelthe prophet, that holy man of God, to whom the Lord spoke in
vision, or by a spirit of prophecy, concerning David, the choice and exaltation
of him to the kingdom, and his unction for it, 1 Samuel 16:1. The Vulgate
Latin version reads it "to thy Holy Ones":and so the Targum, with which
agree the Septuagint and Arabic versions, which render it "thy sons";and the
Syriac version "his righteous ones", andso takes in Nathan also, to whom the
Lord spake in a vision, by night, concerning the settlement and perpetuity of
the kingdom in David's family, 2 Samuel 7:4, &c. Aben Ezra interprets it of
the singers, Heman, Ethan, and others; and Jarchiof Gad and Nathan: but
the whole is rather to be understood of David's son, the Messiah;and it may
be rendered "concerning thy Holy One" (i) as he is called, Psalm16:10,
concerning whom in vision, that is, in prophecy, see Isaiah1:1. The Lord said,
by the mouth of his holy prophets, from the beginning of the world, the
following things:
and saidst, I have laid help upon one that is mighty; this "mighty" One is the
Messiah, the mighty God, the mighty Man, the mighty Mediatorand
Redeemer;who was mighty to save to the uttermost, and was every way fit for
and equal to the work of a Redeemer;for which reasonthe Lord "laid help"
upon him, not for himself; for this is not to be understood of help promised or
given him as man and Mediator: this is after spokenof, Psalm 89:21, but for
others; and so the Targum adds, "for my people": laying it on him is no other
than ordering or enjoining him, to which he agreed, to help his people out of
that miserable condition they were fallen into, through Adam's transgression,
and their own sins, out of which they could not help themselves:the work
assignedto Christ, and devolved on him in council and covenant, was to help
them out of this estate by price and power; and to help them on in their way to
heaven, through all difficulties, trials, and temptations; and to help them to
heaven itself, and introduce them there: and being thus laid upon him,

according to his Father's will and purpose, and with his own consent, it was
found in him, and exercisedby him, Hosea 13:9.
I have exalted one chosenout of the people; the same as before, the Messiah,
God's elect, his chosenOne, Isaiah42:1 "chosen" to be the head of the church,
to be the MediatorbetweenGod and man, and to be the Saviour and
Redeemerof lostsinners; to be the foundation and corner stone in the
spiritual building, and to be the Judge of quick and dead: and he was "chosen
out of the people"; out of the vast number of the individuals of human nature
God determined to create, there was a certain number which he selectedfor
himself, for his own glory, and to be eternally happy with him; and out of
these he singled one "individuum" of human nature, to be united to the
eternal Word, the secondPersonin the Trinity; and which may be truly said
to be the "chiefestamong", or, as the Septuagint versionhas it, "chosenoutof
ten thousand", Sol 5:10, this the Lord "exalted" to the grace ofunion to the
Son of God, whereby it became higher than angels and men, and to have a
more excellentname than either of them, it bearing the name of him to whom
it is united, Hebrews 1:4, and he has exaltedhim to the offices of Prophet,
Priest, and King, for which he is
anointed above his fellows;and he has also, having done his work, highly
exalted him at his right hand; angels, principalities, and powers, being subject
to him.
(i) "de pio tuo", Cocceius;"de sancto tuo", Gejerus.
Geneva Study BibleThen thou spakestin vision to {q} thy holy one, and saidst,
I have laid help upon one that is {r} mighty; I have exalted one chosenout of
the people.
(q) To Samuel and to others, to assure that David was the chosenone.
(r) Whom I have both chosenand given strength to execute his office, as in Ps
89:21.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges19. Then]On the well-known
occasionalreadyreferred to in Psalm 89:3-4. in vision] See 2 Samuel 7:17.
to thy holy one] Nathan, or more probably David, as the principal recipient of
the message. So some MSS. Butthe traditional text, supported apparently by
all the Ancient Versions, reads the plural, to thy saints, or rather to thy
beloved; i.e. the people of Israel, for whom the promise made through David
to Nathan was intended. The word rendered thy beloveddenotes Israel as the

objectof that lovingkindness which the Psalmist is celebrating. See Psalm
50:5, and Appendix, Note I.
I have laid help] Endowedhim with the powerand assignedto him the office
of helping My people in their need. For laid = ‘conferred,’ of the Divine
endowment of the king, see Psalm21:5; and for help as a Divine gift to the
king, see Psalm20:2. The phrase is unusual, but the conjectures a diadem (cp.
Psalm89:39) or strength are unnecessary.
one that is mighty] Cp. 2 Samuel 17:10. The word is chosenwith reference to
the Divine ‘might’ of which he was the representative, Psalm89:13 : cp. Psalm
20:6; Psalm 21:13.
one chosen]Cp. Psalm89:3; Psalm 78:70;1 Kings 8:16.
19–37.The mention of the king in Psalm89:18 naturally leads up to the
covenantwith David which was briefly alluded to in Psalm89:3-4. The
Psalmistnow recites the promise in detail in a poeticalexpansionof the
narrative in 2 Samuel7.
Pulpit CommentaryVerse 19. - Then thou spakest;rather, once, or "once
upon a time," as ProfessorCheyne suggests. The allusionis to the occurrence
related in 2 Samuel 7:4-17. In vision (see 2 Samuel 7:7). To thy holy one;i.e. to
Nathan the prophet. And saidst. The psalmist reports the words of the vision
very freely, interweaving with them thoughts drawn from various psalms;
expanding them, and sometimes heightening the colours. I have laid help upon
one that is mighty; I have exaltedone chosenout of the people (comp. 1
Samuel 16:1-13). David was "mighty" from his youth - own before he slew
Goliath, as appears from his slaughter of the lion and the bear (1 Samuel
17:34-36).
Keil and DelitzschBiblical Commentary on the Old TestamentAtthe time of
the poetthe nation of the house of David was threatened with assaultfrom
violent foes;and this fact gives occasionfor this picture of God's powerin the
kingdom of nature. He who rules the raging of the sea, also rules the raging of
the sea ofthe peoples, Psalm65:8. ‫,תלאּג‬ a proud rising, here of the sea, like
‫תלאּג‬ in Psalm46:4. Instead of ‫,עואּב‬ Hitzig pleasantly enoughreads ‫אל‬ ‫ע‬
equals ‫לא‬ ‫ע‬ from ‫לּג‬ ; but ‫ואל‬ is also possible so far as language is concerned,
either as an infinitive equals ‫,אואל‬ Psalm 28:2; Isaiah1:14 (instead of ‫,)ולּג‬ or
as an infinitival noun, like ‫,ואל‬ loftiness, Job20:6, with a likewise rejected
Nun. The formation of the clause favours our taking it as a verb: when its

waves rise, Thou stillestthem. From the natural sea the poet comes to the sea
of the peoples;and in the doings of God at the Red Sea a miraculous
subjugation of both seas took place at one and the same time. It is clearfrom
Psalm74:13-17;Isaiah51:9, that Egypt is to be understood by Rahab in this
passageas in Psalm 87:4. The word signifies first of all impetuosity, violence,
then a monster, like "the wild beastof the reed," Psalm 68:31, i.e., the
leviathan or the dragon. ‫תאלּג‬ is conjugatedafter the manner of the Lamed He
verbs, as in Psalm 44:20. ‫אלאא‬ is to be understood as describing the event or
issue (vid., Psalm 18:43):so that in its fall the proudly defiant kingdom is like
one fatally smitten. Thereupon in Psalm89:12-15 againfollows in the same co-
ordination first the praise of God drawn from nature, then from history.
Jahve's are the heavens and the earth. He is the Creator, and for that very
reasonthe absolute owner, of both. The north and the right hand, i.e., the
south, representthe earth in its entire compass from one regionof the heavens
to the other. Taboron this side of the Jordan represents the west(cf. Hosea
5:1), and Hermon opposite the eastof the Holy Land. Both exult by reasonof
the name of God; by their fresh, cheerful look they give the impressionof joy
at the glorious revelationof the divine creative might manifest in themselves.
In Psalm 89:14 the praise againenters upon the province of history. "An arm
with (‫)םּב‬ heroic strength," says the poet, inasmuch as he distinguishes
betweenthe attribute inherent in God and the medium of its manifestation in
history. His throne has as its ‫,ןאכמ‬ i.e., its immovable foundation (Proverbs
16:12;Proverbs 25:5), righteousnessofaction and right, by which all action is
regulated, and which is unceasinglyrealized by means of the action. And
mercy and truth wait upon Him. ‫םאא‬ ‫יתם‬ is not; to go before any one (‫אךאא‬ ‫,ּגנפ‬
Psalm85:14), but anticipatingly to present one's self to any one, Psalm88:14;
Psalm95:2; Micah6:6. Mercy and truth, these two genii of sacredhistory
(Psalm 43:3), stand before His face like waiting servants watching upon His
nod.
PRECEPTAUSTIN RESOURCES
The People’s Christ
“I have exalted one chosenout of the people.”
Psalm89:19

ORIGINALLY, I have no doubt, these words referred to David. He was
chosenout of the people. His lineage was respectable,but not illustrious. His
family was holy, but not exalted–the names of Jesse, Obed, Boazand Ruth
awoke no royal recollections andstirred up no remembrances of ancient
nobility or glorious pedigree. As for himself, his only occupationhad been that
of a shepherd-boy, carrying lambs in his bosom, or gently leading the ewes
greatwith young–a simple youth of a right royal souland undaunted courage,
but yet a plebeian–one of the people.
But this was no disqualification for the crownof Judah. In God’s eye the
extraction of the young hero was no barrier to his mounting the throne of the
holy nation, nor shall the proudest admirer of descentand lineage dare to
insinuate a word againstthe valor, wisdom and the justice of the government
of this monarch of the people.
We do not believe that Israelor Judah ever had a better ruler than David and
we are bold to affirm that the reign of the man “chosenout of the people”
outshines in glory the reigns of high-bred emperors and princes with the
blood of a score ofkings running in their veins. Yes, more–we will assertthat
the humility of his birth and education, so far from making him incompetent
to rule rendered him, in a greatdegree, more fit for his office and able to
discharge its mighty duties. He could legislate for the many, for he was one of
themselves–he couldrule the people as the people should be ruled, for he was
“bone of their bone and "fleshof their flesh”–theirFriend, their brother, as
well as their king.
However, in this sermon we shall not speak ofDavid, but of the Lord Jesus
Christ, for David, as referred to in the text, is an eminent type of Jesus Christ,
our Lord and Savior, who was chosenout of the people. Jesus is He of whom
His Fathercan say, “I have exaltedOne chosenout of the people.” Before I
enter into the illustration of this Truth I wish to make one statement, so that
all objections may be avoided as to the doctrine of my sermon. Our Savior
Jesus Christ, I say, was chosenout of the people–but this merely respects His
Manhood.
As “very God of very God” He was not chosenout of the people–forthere was
none except Him. He was His Father’s only-begotten Son, “begottenof the
Father before all worlds.” He was God’s fellow, co-equaland co-eternal–
consequentlywhen we speak of Jesus as being chosenout of the people, we
must speak of Him as a Man. We are, I conceive, too forgetful of the real
Manhoodof our Redeemer, for a Man He was to all intents and purposes and
I love to sing–

“A Man there was, a real Man
Who once on Calvary died.”
He was not Man and God amalgamated–the two natures suffered no
confusion–He was very God without the diminution of His essence or
attributes. And He was equally, verily and truly, Man. It is as a Man I speak
of Jesus this morning.
And it rejoices my heart when I canview the human side of that glorious
miracle of incarnation and can dealwith Jesus Christ as my Brother–
inhabitant of the same mortality, wrestlerwith the same pains and ills,
companion in the march of life and, for a little while, a fellow-sleeperin the
cold chamber of death.
There are three things spokenof in the text–first of all, Christ’s extraction–He
was one of the people. Secondly, His election–He was chosenout of the people.
And thirdly, Christ’s exaltation–He was exalted. You see I have chosenthree
words all commencing with the letter E, to ease your memories that you may
be able to remember them the better–extraction, election, exaltation.
1. We will commence with our Savior’s EXTRACTION. We have had
many complaints this week and for some weeks past, in the newspapers
concerning the families. We are governed–and, according to the firm
belief of a great many of us, very badly governed–by certainaristocratic
families. We are not governed by men chosenout of the people, as we
ought to be. And this is a fundamental wrong in our government–that
our rulers, even when electedby us, can scarcelyeverbe electedfrom
us.
Families, where certainly there is not a monopoly of intelligence or prudence,
seemto have a patent for promotion. While a man–a commoner, a tradesman,
of howevergoodsense–cannotrise to the government. I am no politician and I
am about to preach no political sermon. But I must express my sympathy with
the people and my joy that we, as Christians, are governed by “One chosen
out of the people.” Jesus Christ is the people’s Man. He is the people’s
Friend–yes, one of themselves. Though He sits high on His Father’s Throne,
He was “One chosenout of the people.”
Christ is not to be calledthe aristocrat’s Christ. He is not the noble’s Christ.
He is not the king’s Christ. But He is “One chosenout of the people.” It is this
thought which cheers the hearts of the people and ought to bind their souls in
unity to Christ and the holy religion of which He is the Author and Finisher.
Let us now beat out this wedge of gold into leaf and narrowly inspect its
truthfulness.

Christ, by His very birth was one of the people. True, He was born of a royal
ancestry. Mary and Josephwere both of them descendants ofa kingly race
but the glory had departed. A strangersat on the throne of Judah, while the
lawful heir graspedthe hammer and the adze. Mark you well the place of His
nativity. Born in a stable–cradledin a manger where the horned oxen fed–His
only bed was their fodder and His slumbers were often broken by their
longings. He might be a prince by birth–but certainly He had not a princely
retinue to wait upon Him. He was not clad in purple garments, neither
wrapped in embroidered clothing.
The halls of kings were not trod by His feet. The marble palaces ofmonarchs
were not honored by His infant smiles. Take notice of the visitors who came
around His cradle. The shepherds came first of all. We never find that they
lost their way. No, God guides the shepherds and He did direct the wise men,
too, but they losttheir way. It often happens, that while shepherds find Christ,
wise men miss Him. However, both of them came, the magi and the
shepherds–bothknelt round that manger, to show us that Christ was the
Christ of all men–that He was not merely the Christ of the magi, but that He
was the Christ of the shepherds.
They showedus that He was not merely the Savior of the peasantshepherd,
but also the Savior of the learned, for–
“None are excluded hence, but those
Who do themselves exclude.
Welcome the learned and polite,
The ignorant and rude.”
In His very birth He was one of the people. He was not born in a populous
city–but in the obscure village of Bethlehem, “the house of bread.” The Sonof
Man made His advent, unushered by pompous preparations and unheralded
by the blast of courtly trumpets.
His education, too, demands our attention. He was not takenas Moses was,
from His mother’s breast, to be educatedin the halls of a monarch. He was
not brought up with all those affectedairs which are given to persons who
have golden spoons in their mouths at their births. He was not brought up as
the lordling, to look with disdain on everyone. His father, being a carpenter,
doubtless He toiled in His father’s workshop. “Fitplace,” a quaint author
says, “forJesus. ForHe had to make a ladder that should reachfrom earth to
Heaven. And why should He not be the son of a carpenter?”
Full well He knew the curse of Adam–“in the sweatofyour face shall you eat
bread.” Had you seenthe holy child Jesus, youwould have beheld nothing to

distinguish Him from other children, save that unsullied purity which rested
in His very countenance. Whenour Lord entered into public life, still He was
the same. What was His rank? Did He array Himself in scarletand purple?
Oh, no–He wore the simple garb of a peasant–thatrobe “without seamthe top
to the bottom,” one simple piece of stuff, without ornament or embroidery.
Did He dwell in state and make a magnificent show in His journey through
Judea? No. He toiled His weary way and sat down on the curb-stone of the
well of Sychar.
He was like others, a poor man. He had not courtiers around Him. He had
fishermen for His companions. And when He spoke, did He speak with
smooth and oily words? Did He walk with dainty footsteps, like the king of
Amalek? No. He often spoke like the rough Elijah. He spoke whatHe meant
and He meant what He said. He spoke to the people as the people’s man. He
never cringed before greatmen. He knew not what it was to bow or stoop. He
stoodand cried, “Woe unto you, Scribes and Pharisees, hypocrites!Woe unto
you, whitewashedsepulchers.” He spared no class ofsinners–rank and
fortune made no difference to Him. He uttered the same truths to the rich
men of the Sanhedrin, as to the toil
Notice His doctrine. Jesus Christ was one of the people in His doctrine. His
Gospelwas never the philosopher’s Gospel, for it is not abstruse enough. It
will not consentto be buried in hard words and technicalphrases–itis so
simple that He who canspell over, “He that believes and is baptized shall be
saved,” may have a saving knowledge ofit. Hence, worldly-wise men scornthe
science ofTruth and sneeringly say, “why, even a blacksmith canpreach now-
a-day and men who were at the plow tail may turn preachers.” And
priestcraft demands, “Whatright have they to do any such thing,
unauthorized by us?”
Oh, sad case, thatGospelTruth should be slighted because ofits plainness and
that my Mastershould be despisedbecause He will not be exclusive–willnot
be monopolized by men of talent and erudition. Jesus is the ignorant man’s
Christ as much as the learned man’s Christ. For He has chosen“the base
things of the world and the things that are despised.” Ah, much as I love true
science andreal education, I mourn and grieve that our ministers are so much
diluting the Word of God with philosophy–desiring to be intellectual
preachers, delivering model sermons. Their sermons are well fitted for a room
full of college students and professors oftheology, but of no use to the masses–
being destitute of simplicity, warmth, earnestness,oreven solid Gospel
matter.

I fear our college training is but a poor gain to our churches, since it often
serves to weanthe young man’s sympathies from the people and wed them to
the few of the intellectual and wealthy of the church. It is goodto be a fellow
citizen in the republic of letters but better far to be an able minister of the
kingdom of Heaven. It is goodto be able like some greatminds, to attract the
mighty. But the more useful man will still be he, who, like Whitfield, uses
“marketlanguage.” It is a sadfact that high places and the Gospelseldom
well agree. And, moreover, be it knownthat the doctrine of Christ is the
doctrine of the people. It was not meant to be the Gospelof a caste, a clique,
or any one class ofthe community.
The Covenantof Grace is not ordered for men of one peculiar grade, but some
of all sorts are included. There were a few of the rich followedJesus in His
own day and it is so now. Mary, Martha and Lazarus were well-to-do and
there was the wife of Herod’s steward, with some more of the nobility. These,
however, were but a few–His congregationwas made up of the lowerorders–
the masses–the multitude. “The common people heard Him gladly.” And His
doctrine was one which did not allow for distinction, but put all men as
sinners naturally, on an equality in the sight of God.
One is your Father, “one is your Master, even Christ and all you are
Brethren.” These were words which He taught to His disciples, while in His
own Person. He was the mirror of humility and proved Himself the Friend of
earth’s poor sons and the lover of mankind. O you purse proud! O you who
cannot touch the poor even with your white gloves!Ah, you with your miters
and your staffs!Ah, you with your cathedrals and splendid ornaments! This is
the man whom you callMaster–the people’s Christ–One of the people! And
yet you look down with scorn upon the people–youdespise them. What are
they in your opinion? The common herd–the multitude.
Out with you! Call yourselves no more the ministers of Christ. How can you
be, unless, descending from your pomp and your dignity, you come among the
poor and visit them? Unless you walk among our teeming population and
preach to them the GospelofChrist Jesus? We believe you to be the
descendants ofthe fishermen? Ah, not until you remove your grandeur and,
like the fishermen, come out, the people’s men and preach to the people–speak
to the people, instead of lolling on your splendid seats and making yourselves
rich at the expense of your pluralities!
Christ’s ministers should be the Friends of manhood at large, remembering
that their Masterwas the people’s Christ. Rejoice!O rejoice!You multitudes,
rejoice!rejoice!for Christ was One of the people.

II. Our secondpoint was ELECTION. Godsays, “Ihave exalted One chosen
out of the people.” Jesus Christ was elected–chosen. Somehow orother, that
ugly doctrine of electionwill come out. Oh, there are some, the moment they
hear that word, election, put their hands upon their foreheads and mutter, “I
will wait till that sentence is over, there will be something I shall like better,
perhaps.” Some others say, “I shall not go to that place again. The man is a
hyperCalvinist.” But the man is not a hyper-Calvinist–the man said what was
in his Bible–thatis all. He is a Christian and you have no right to call him by
those ill-names, if indeed an ill-name it is, for we never blush at whatevermen
call us.
Here it is–“One chosenoutof the people.” Now, whatdoes that mean, but that
Jesus Christ is chosen? Those who do not like to believe that the heirs of
Heaven were electcannotdeny the Truth proclaimed in this verse–thatJesus
Christ is the subject of election–thatHis Father chose Him and that He chose
Him out of the people. As a Man He was chosenout of the people–to be the
people’s Savior and the people’s Christ. And now let us gatherup our
thoughts and try to discoverthe transcendent wisdom of God’s choice.
Electionis no blind thing. God chooses sovereignlybut He always chooses
wisely. There is always some secretreasonfor His choice of any particular
individual–though that motive does not lie in ourselves, orin our own merits–
yet there is always some secretcausefar more remote than the doings of the
creature. Some mighty reasonunknown to all but Himself. In the case ofJesus
the motives are apparent. And without pretending to enter the cabinetcouncil
of Jehovah, we may discoverthem.
First, we see that justice is thereby fully satisfiedby the choice of One out of
the people. Suppose God had chosenan angelto make satisfactionfor our
sins–imagine that an angelwere capable of bearing that vast amount of
suffering and agonywhich was necessaryto our atonement. Yet after the
angelhad done it all, justice would never have been satisfied, for this one
simple reason–thatthe Law declares, “The soulthat sins IT shall die.” Now,
man sins and therefore man must die. Justice required that as by man came
death, by man also should come the resurrection and the life.
The Law required, that as man was the sinner, man should be the victim–that
as in Adam all died, even so in another Adam should all be made alive.
Consequently it was necessarythat Jesus Christshould be chosenout of the
people. For had yon blazing angelnear the Throne, that lofty Gabriel, laid
aside his splendors, descendedto our earth, endured pain, suffered agonies,
entered the vault of death and groanedout a miserable existence in an

extremity of woe–afterallthat–he would not have satisfiedinflexible justice,
because it is said, a man must die and otherwise the sentence is not executed.
But there is another reasonwhy Jesus Christ was chosenout of the people. It
is because thereby the whole race receives honor. Do you know I would not be
an angel if Gabriel would ask me? If he would beseechme to exchange places
with him, I would not. I should lose so much by the exchange and he would
gain so much. Poor, weak and worthless though I am, yet I am a man and
being a man there is a dignity about manhood–a dignity lost one day in the
garden of the Fall but regainedin the garden of resurrection. It is a fact that a
man is greaterthan an angel–thatin Heaven humanity stands nearer the
Throne than angelic existence.
You will read in the Book of Revelationthat the four and-twenty elders stood
around the Throne and in the outer circle stoodthe angels. The elders, who
are the representatives ofthe whole church, were honored with a greater
nearness to God than the ministering spirits. Why man–electman–is the
greatestbeing in the universe, exceptGod. Man sits up there–look!At God’s
right hand–radiant with glory–there sits a MAN! Ask me who governs
Providence and directs its awfully mysterious machinery. I tell you it is a
Man–the Man Christ Jesus.
Ask me who has during the past month bound up the rivers in chains of ice
and who now has loosedthem from the shackles ofwinter. I tell you a Man
did it–Christ. Ask me who shall come to judge the earth in righteousness and I
say a Man. A real, veritable Man is to hold the scales ofjudgment and to call
all nations around Him. And who is the channel of grace? Who is the
emporium of all the Father’s mercy? Who is the great gathering up of all the
love of the Covenant? I reply a Man–the Man Christ Jesus. And Christ, being
a Man, has exalted you and exaltedme and put us into the highest ranks.
He made us, originally, a little lowerthan the angels and now despite our fall
in Adam, He has crowned us, His elect, with glory and honor. And He has set
us at His right hand in heavenly places, in Christ Jesus, thatin the ages to
come He might show the exceeding riches of His grace in His kindness
towards us through Christ Jesus.
But, my Brethren, let us take a sweeterview than that. Why was He chosen
out of the people? Speak, my heart! What is the first reasonthat rushes up to
yourself? For heart-thoughts are bestthoughts. Thoughts from the head are
often goodfor nothing but thoughts of the heart, deep musings of the soul,
these are priceless as pearls of Ormuz. If it is a humbler poet, provided that

his songs gushfrom his heart, they shall better strike the cords of my soul
than the lifeless emanations ofa mere brain.
Here, Christian–whatdo you think is the sweetreasonforthe electionof your
Lord, He being one of the people? Was it not this–that He might be able to be
my Brother, in the blest tie of kindred blood? Oh, what relationship there is
betweenChrist and the Believer!The Believercan say–
“One there is above all others
Well deserves the name of Friend;
His is love beyond a brother’s
Faithful, free and knows no end.”
I have a greatBrother in Heaven. I have heard boys say sometimes in the
streetthat they would tell their brother and I have often said so when the
enemy has attackedme–“Iwill tell my Brother in Heaven.”
I may be poor, but I have a Brother who is rich. I have a Brother who is a
king. I am brother to the Prince of the Kings of the earth. And will He suffer
me to starve, or want, or lack, while He is on His Throne? Oh, no. He loves
me. He has fraternal feelings towards me. He is my Brother. But more than
that–think, O Believer!Christ is not merely your Brother, but He is your
Husband. “Your Makeris your Husband, the Lord of hosts is His name.” It
rejoices the wife to lean her head on the broad breast of her husband, in full
assurance thathis arms will be strong to labor for her, or defend her.
She knows that his heart ever throbs with love to her and that all he has and
is, belongs to her, as the sharer of his existence. Oh, to know by the influence
of the Holy Spirit, that the sweetalliance is made betweenmy soul and the
ever precious Jesus!It is enoughto quicken all my soulto music and make
eachatom of my frame a grateful songsterto the praise of Christ. Come, let
me remember when I lay like an infant in my blood, castout in the open field.
Let me recollectthe notable moment when He said, “Live!” and let me never
forgetthat He has educated me, trained me up and one day will espouse me to
Himself in righteousness, crowning me with a nuptial crownin the palace of
His Father.
Oh, it is bliss unspeakable!I wonder not that the thought does staggermy
words to utter it!–that Christ is One of the people, that He might be nearly
related to you and to me, that He might be the kinsman, next of kin–
“In ties of blood with sinners one,
Our Jesus is to glory gone;
Has all His foes to ruin hurled –
Sin, Satan, earth, death, Hell, the world.”

Saint, wrap this blessedthought, like a necklaceofdiamonds, around the neck
of your memory. Put it, as a goldenring, on the finger of recollectionand use
it as the king’s own seal, stamping the petitions of your faith with confidence
of success.
But now another idea suggests itself. Christ was chosenout of the people–that
He might know our wants and sympathize with us. You know the old tale–that
one half the world does not know how the other half lives–andthat is very
true. I believe some of the rich have no notion whateverof what the distress of
the poor is. They have no idea of what it is to labor for their daily food. They
have a very faint conceptionof what a rise in the price of bread means. They
do not know anything about it. And when we put men in powerwho never
were of the people, they do not understand the art of governing us.
But our great and glorious Jesus Christ is One chosenout of the people and
therefore He knows our wants. Temptation and pain He suffered before us.
SicknessHe endured, for when hanging upon the Cross, the scorching of that
broiling sun brought on a burning fever. Weariness–He has endured it, for
wearyHe satby the well. Poverty–He knows it, for sometimes He had not
bread to eat, exceptthat bread of which the world knows nothing. To be
houseless–He knew it, for the foxes had holes and the birds of the air had
nests, but He had not where to lay His head.
My brother Christian, there is no place where you cango where Christ has
not been before you, sinful places alone excepted. In the dark valley of the
shadow of death you may see His bloody footsteps–footprints markedwith
gore. Yes, and even at the deep waters ofthe swelling Jordan, you shall, when
you come hard by the side, say, “There are the footprints of a Man–whose are
they?” Stooping down, you shall discerna nail-mark and shall say, “Those are
the footsteps ofthe blessedJesus.”
He has been before you. He has smoothed the way. He has entered the grave,
that He might make the tomb the royal bedchamber of the ransomed race–the
closetwhere they lay aside the garments of labor, to put on the vestments of
eternal rest. In all places, whereverwe go, the Angel of the Covenant has been
our forerunner. Eachburden we have to carry has once been laid on the
shoulders of Immanuel–
“His way was much rougher and darkerthan mine.
Did Christ my Lord suffer and shall I repine?”
I am speaking to those in great trial. Dearfellow-traveler!Take courage–
Christ has consecratedthe road and made the narrow way the King’s own
road to life.

One thought more and then I will pass on to my third point. There is a poor
soul over there who is desirous of comhope I have come to Christ, but I am
afraid I have not come right.“ There is a little footnote to one of the hymns in
dear Mr. Denham’s collectionin which he says, "Some people are afraid they
do not come right. Now, no man can come exceptthe Fatherdraw him. So I
apprehend, if they come at all, they cannotcome wrong.”
So do I apprehend, if men come at all, they must come right. Here is a thought
for you, poor coming sinner. Why are you afraid to come? “Oh,” you say, “I
am so greata sinner, Christ will not have mercy upon me.” Oh, you do not
know my blessedMaster. He is more loving than you think Him to be. I was
once wickedenoughto think the same, but I have found Him ten thousand
times more kind than I thought. I tell you, He is so loving, so gracious, so kind,
there never was one half so goodas He. He is kinder than ever you can think.
His love is greaterthan your fears and His merits are more prevalent than
your sins.
But still you say, “I am afraid I shall not come aright, I think I shall not use
acceptable words.”I tell you why that is–becauseyou do not remember that
Christ was takenout of the people. If Her Majestywere to send for me
tomorrow morning, I dare say I should feel very anxious about what kind of
clothes I should wearand how I should walk in and how I should observe
court etiquette and so on. But if one of my friends here were to send for me, I
should go straight off and see him, because he is one of the people and I like
him.
Some of you say, “How can I go to Christ? What shall I say? What words
shall I use?” If you were going to one above you, you might say so–butHe is
One of the people. Go as you are, poor Sinner–just in your rags, just in your
filth–in all your wickedness, just as you are. O conscience-strickenSinner,
come to Jesus!He is One of the people. If the Spirit has given you a sense of
sin, do not study how you are to come–come anyhow!Come with a groan,
come with a sigh, come with a tear. Any way you come, if you do but come,
will do, for He is One of the people. “The Spirit and the Bride say, Come. Let
Him that hears say, Come.”
Here I cannot resistairing an illustration. I have heard that in the deserts,
when the caravans are in want of waterand they are afraid they shall not find
any, they are accustomedto send on a camel, with its rider, some distance in
advance. Then after a little space follows another. And then at a short
interval, another–as soonas the first man finds wateralmost before He stoops
down to drink, He shouts aloud, “Come!” The next one, hearing the voice,

repeats the word, “Come!” while the nearestagaintakes up the cry, “Come!”
until the whole wilderness echoes withthe word “Come!”
So in that verse, “the Spirit and the Bride say, first of all, Come–thenlet him
that hears say, Come and whosoeveris thirsty, let him come and take of the
waterof life freely.” With this picture I leave our survey of the reasons forthe
electionof Christ Jesus.
III. And now I am to close up with His EXALTATION. “I have exalted One
chosenout of the people.” You will recollectwhile I am speaking upon this
exaltation that it is really the exaltation of all the electin the Personof Christ.
For all that Christ is and all that Christ has, is mine. If I am a Believer,
whateverHe is in His exalted Person, that I am, for I am made to sit together
with Christ in heavenly places.
First, dear Friends, it was exaltation enoughfor the body of Christ to be
exalted into union with the divinity. That was honor which none of us can ever
receive. We never hope to have this body united with a God. It cannotbe.
Once has incarnation been done–neverbut once. Of no other man can it be
said, “He was One with the Father and the Father was One with Him.” Of no
other man shall it be saidthat the Deity tabernacled in Him and that God was
manifest in His flesh, seenof angels, justified of the spirit and carried up to
Heaven.
Again–Christ was exaltedby His resurrection. Oh, I should have liked to have
stoleninto that tomb of our Savior. I suppose it was a large chamber–within it
lay a massive marble sarcophagus andvery likely a ponderous lid was laid
upon it. Then outside the door there lay a mighty stone and guards kept watch
before it. Three days did that Sleeperslumber there! Oh, I could have wished
to lift the lid of that sarcophagusand look upon Him. Pale He lay. Blood-
streaks there were upon Him, not all quite washedawayby those careful
women who had buried Him.
Deathexulting cries, “I have slain Him–the Seedof the woman who is to
destroy me is now my captive!” Ah, how grim Death laughed! Ah, how he
staredthrough his bony eye-lids as he said, “I have the boastedVictor in my
grasp.” “Ah,” said Christ, “but I have you!” And up He sprang, the lid of the
sarcophagus startedup. And He, who has the keys of death and Hell, seized
Death, ground his iron limbs to powder, dashed him to the ground and said,
“O Death, I will be your plague. O Hell, I will be your destruction.” Out He
came and in turn the watchmenfled away. Startling with glory, radiant with
light, effulgent with divinity, He stoodbefore them. Christ was then exaltedin
His resurrection.

But how exaltedwas He in His ascension!He went out from the city to the top
of the hill, His disciples attending Him while He waitedthe appointed
moment. Mark His ascension!Bidding farewellto the whole circle, up He
went gradually ascending like the exaltation of a mist from the lake or the
cloud from the steaming river. Aloft He soared–byHis own mighty buoyancy
and elasticityHe ascendedup on high–not like Elijah, carriedup by fiery
horses. Norlike Enochof old, it could not be said He was not, for God took
Him.
He went Himself. And as He went I think I see the angels looking down from
Heaven’s battlements and crying, “See the conquering Hero comes!” While at
His nearerapproach againthey shouted, “See the conquering Hero comes!”
So His journey through the plains of ether is complete–He nears the gates of
Heaven–attending angels shout, “Lift up your heads, you everlasting gates.
And be you lift up, you everlasting doors!” The glorious hosts within scarce
ask the question, “Who is the King of Glory?” When from ten thousand
thousand tongues there rolls an oceanofharmony, beating in mighty waves of
music on the pearly gates and opening them at once, “The Lord strong and
mighty, the Lord mighty in battle.”
Lo! Heaven’s barriers are thrown wide open and cherubim are hastening to
meet their Monarch–
“Theybrought His chariot from afar,
To bear Him to His Throne;
Clapped their triumphant wings and said,
‘The Savior’s work is done.’ ”
Behold He marches through the streets. See how kingdoms and powers fall
down before Him! Crowns are laid at His feet and His Father says, ‘Well
done, My Son, well done!’ while Heaven echoes with the shout, “Well done!
Well done!” Up He climbs to that high Throne, side by side with the Paternal
Deity. “I have exalted One chosenout of the people.”
The lastexaltation of Christ which I shall mention is that which is to come–
when He shall sit upon the Throne of His FatherDavid and shall judge all
nations. You will observe I have omitted that exaltationwhich Christ is to
have as the king of this world during the millennium. I do not profess to
understand it and therefore I leave that alone. But I believe Jesus Christ is to
come upon the Throne of Judgment, “and before Him shall be gatheredall
nations. And He shall separate them one from another, as a shepherd divides
his sheepfrom the goats.”

Sinner! You believes that there is a judgment. You know that the tares and
wheatcannot always grow together–thatthe sheepand the goats shall not
always feedin one pasture. But do you know of that Man who is to judge you?
Do you know that He who is to judge you is a Man? I say a MAN–a Man once
despisedand rejected–
“The Lord shall come, but not the same
As once in lowliness He came–
A humble Man before His foes;
A weary Man and full of woes.”
Ah, no! Rainbows shallbe about His head. He shall hold the sun in His right
hand as the tokenof His government. He shall put the moon and stars beneath
His feet, as the dust of the pedestalof His Throne, which shall be of solid
clouds of light.
The books shallbe opened–thosemassive books,which containthe deeds of
both the quick and the dead. Ah, how shall the despisedNazarene sit
triumphant over all His foes. No more the taunt, the jeer, the scoff. But one
hideous cry of misery, “Hide us from the face of Him that sits on the Throne.”
Oh, you, my hearers, who now look with contempt on Jesus and His Cross, I
tremble for you. Oh, fiercer than a lion on his prey, is love when once
incensed. Oh Despisers!I warn you of that day when the placid brow of the
Man of Sorrows shallbe knit with frowns. When the eyes which once were
moistened by dew-drops of pity, shall flash lightning on their enemies.
And the hands, which once were nailed to the Cross for our redemption, shall
graspthe thunderbolt for your damnation. While the mouth which once said,
“Come unto Me, you weary,” shallpronounce in words louder and more
terrible than the voice of the thunder, “Departyou cursed!” Sinners! You may
think it a trifle to sin againstthe Man of Nazareth, but you shall find that in so
doing you have offended the Man who shall judge the earth in righteousness.
And for your rebellion you shall endure waves of torment in the eternalocean
of wrath. From that doom may Goddeliver you! But I warn you of it.
You have all read the story of the lady, who, on her wedding day stepped up
stairs and seeing an old chest, in her fun and frolic stepped inside, thinking to
hide herself an hour, that her Friends might hunt for her. But a spring lock
lay in ambush there and fastenedher down forever. Nor did they ever find her
until years had passed. When moving that old lumbering chestthey found the
bones of a skeleton, withhere and there a jeweledring and some fair thing.
She had sprung in there in pleasantry and mirth but was lockeddown forever.

Young Brothers and Sisters!Take heed that you are not lockeddown forever
by your sins. One jovial glass–itis all. “One moment’s step,” so said she. But
there’s a secretlock lays in ambush. One turn into that house of ill-fame–one
wandering from the paths of rectitude–that is all. Oh, Sinner! It is all. But do
you know what that all is? To be fasteneddown forever? Oh, if you would
shun this, listen to me, while–for I have but one moment more–I tell you yet
againof the Man who was “chosenoutof the people.”
You proud ones! I have a word for you. You delicate ones, whose footsteps
must not touch the ground! You who look down in scornupon your fellow
mortals–proud worms despising your fellow worms, because youare
somewhatmore showily dressed!What do you think of this? The Man of the
people is to save you, if you are savedat all. The Christ of the crowd–the
Christ of the mass–the Christ of the people–He is to be your Savior! You must
stoop, proud man! You must bow, proud lady! You must lay aside your pomp,
or else you will never be saved. For the Savior of the people must be your
Savior.
But to the poor trembling sinner, whose pride is gone, I repeatthe comforting
assurance. Wouldyou shun sin? Would you avoid the curse? My Mastertells
me to saythis morning–“Come unto Me all you that are wearyand heavy
laden and I will give you rest.” I remember the saying of a goodold saint.
Someone was talking about the mercy and love of Jesus and concludedby
saying, “Ah, is it not astonishing?” She said, “No, not at all.” But they said it
was. “Why,” she said, “it is just like Him–it is just like Him!”
You say, can you believe such a thing of a Person? “Ohyes!” It may be said,
“that is just His nature.” So you, perhaps, cannotbelieve that Christ would
save you, guilty creature as you are? I tell you it is just like Him. He saved
Saul–He savedme–He may save you. Yes, what is more, He will save you. For
whosoevercomesunto Him, He will in no wise castout.
A. MACLAREN
The secondpart (Psalms 89:19-37)draws out in detail, and at some points
with heightened colouring, the fundamental prophecy by Nathan. It falls into
two parts, of which the former (Psalms 89:19-27)refers more especiallyto the
promises given to David, and the second(Psalms 89:28-37)to those relating to
his descendants. In Psalms 89:19 "vision" is quoted from 2 Samuel7:17;
"then" points back to the period of giving the promise; "Thy favoured one" is
possibly Nathan, but more probably David. The Masoreticreading, however,
which is followedby many ancient versions, has the plural "favoured ones."

which Delitzsch takes to mean Samuel and Nathan. "Help" means the help
which, through the king, comes to his people, and especially, as appears from
the use of the word "hero," aid in battle. But since the selectionofDavid for
the throne is the subject in hand, the emendation which reads for "help"
crownrecommends itself as probable. David’s prowess, his humble origin,
and his devotion to God’s service are brought into view in Psalms 89:19-20, as
explaining and magnifying the Divine choice. His dignity is all from God.
Consequently, as the next pair of verses goes onto say, God’s protecting hand
will ever be with him, since He cannot seta man in any position and fall to
supply the gifts needed for it. Whom He choosesHe will protect. Sheltered
behind that strong hand, the king will be safe from all assaults. The word
rendered "stealupon" in Psalms 89:22 is doubtful, and by some is takento
mean to exact, as a creditor does, but that gives a flat and incongruous turn to
the promise. For Psalms 89:22 b compare 2 Samuel 7:10. Victory over all
enemies is next promised in Psalms 89:23-25,and is tracedto the perpetual
presence with the king of God’s Faithfulness and Lovingkindness, the two
attributes of which so much has been sung in the former part. The
manifestation of God’s character(i.e., His Name)will secure the exaltationof
David’s horn-i.e., the victorious exercise ofhis God-given strength. Therefore
a wide extensionof his kingdom is promised in Psalms 89:25, from the
Mediterraneanto the Euphrates and its canals, onwhich Godwill lay the
king’s hand-i.e., will put them in his possession.
TMSJ 10/2 (Fall1999)233-250
THE DAVIDIC COVENANT
MichaelA. Grisanti Associate ProfessorofOld Testament
The centrally important Davidic Covenant was one of the “grant” covenants,
along with the Abrahamic Covenant, in contrastto the Mosaic Covenantthat
was a “suzerain-vassal” treaty. SecondSamuel7:8-16 articulates the Davidic
Covenantin two parts: promises that find realizationduring David’s life and
promises that find realization after David’s death. Though“grant” covenants
such as the Davidic are often consideredunconditional, conditionality and
unconditionality are not mutually exclusive. God’s covenantwith David had
both elements. Psalms 72 and 89 are examples of ten psalms that presuppose
God’s covenant with David. Various themes that pervade the Abrahamic,

Mosaic, Davidic, and New covenants show the continuity that connects the
four.
* * * * *
God’s establishment of His covenantwith David represents one of the
theologicalhigh points of the OT Scriptures. This key event builds on the
preceding covenants and looks forwardto the ultimate establishment of God’s
reign on the earth. The psalmists and prophets provide additional details
concerning the ideal Davidite who will lead God’s chosennation in
righteousness. The NT applies various OT texts about this Davidite to Jesus
Christ (cf. Matt 1:1-17;Acts 13:33-34;Heb 1:5; 5:5; et al). In the Book of
Revelation, John addressesHim as the “King of Kings and Lord of Lords”
(Rev 19:16). Walter Kaisersuggests atleastfour greatmoments in biblical
history that supply both the impetus for progressive revelationand the glue
for its organic and continuous nature: (1) the promise given to Abraham in
Genesis 12, 15, 17;(2) the promise declared to David in 2 Samuel 7; (3) the
promise outlined in the New Covenantof Jeremiah 31, and (4) the day when
many of these promises found initial realizationin the death and resurrection
of Christ.1 Ronald Youngblood’s understand is that 2 Samuel 7 is “the center
and
234 The Master’s Seminary Journal
2RonaldF. Youngblood, “1,2 Samuel,” in The Expositor’s Bible Commentary,
ed. F. Gaebelein(Grand Rapids: Zondervan, 1992)3:880.
3WalterBrueggemann, Firstand SecondSamuel (Louisville: John Knox,
1990)253, 259.
4RobertP. Gordon, I & II Samuel: A Commentary (Grand Rapids:
Zondervan, 1986)235.
5JonD. Levenson, “The Davidic Covenantand Its Modern Interpreters,”
Catholic Biblical Quarterly 41 (1979):205-6.
6DarrellL. Bock, “The Covenants in Progressive Dispensationalism,” Three
Central Issues for Today’s Dispensationalist,ed. Herb W. Bateman, IV
(Grand Rapids: Kregel, forthcoming), 159.
7Bruce K. Waltke, “The Phenomenonof Conditionality within Unconditional
Covenants,” Israel’s Apostasyand Restoration:Essays in Honor of Roland K.
Harrison, ed. A. Gileadi (Grand Rapids: Baker, 1988)124.
8Moshe Weinfeld, “The Covenantof Grant in the Old Testamentand in the
Ancient NearEast,” JAOS 90 (1970):185;Waltke, “Phenomenonof
Conditionality” 124.

focus of . . . the Deuteronomic history itself.”2 WalterBrueggemannregards
it as the “dramatic and theologicalcenterof the entire Samuelcorpus” and as
“the most crucial theologicalstatementin the Old Testament.”3 Robert
Gordon calledthis chapter the “ideologicalsummit . . . in the Old Testament
as a whole.”4 JohnLevensoncontended that God’s covenantwith David
“receives more attention in the Hebrew Bible than any covenant exceptthe
Sinaitic.”5 After setting the backgroundfor the Davidic Covenant, the bulk of
this essayconsiders the OT articulation of that covenant. Attention then
focuses onthe coherence ofthe various OT covenants, i.e., how they relate to
eachother and what they representas a whole.
THE BIBLICAL BACKGROUND TO THE DAVIDIC COVENANT
Different Kinds of Biblical Covenants
The Noahic, Abrahamic, Davidic, and New covenants are often called
“covenants ofpromise”6 or “grant” covenants,7 whereasthe Mosaic
Covenantis likenedto a “suzerain-vassal” treaty.8 The following chart
(Figure #1)delineates some of the fundamental differences betweenthe two
types of covenants.
The Davidic Covenant 235
9RichardE. Averbeck, “God’s Covenants and God’s Church in God’s
World,” (unpublished class notes, Grace TheologicalSeminary, Winona Lake,
Ind., 1989)13.
10Bock, “Covenants in Progressive Dispensationalism” 160. Bock (159)
comments, “[T]he program begun with Abraham gives Israela central role in
God’s plan and represents part of God’s activity to restore a relationship lost
with man at the fall.”
Figure #1: Basic Differencesbetweena Grant and a Treaty
Grant Treaty
1. The giver of the covenant makes a commitment to the vassal
1. The giver of the covenant imposes an obligation on the vassal
2. Represents anobligationof the master to his vassal
2. Represents anobligationof the vassalto his master
3. Primarily protects the rights of the vassal
3. Primarily protects the rights of the master
4. No demands made by the superior party

4. The master promises to rewardor punish the vassalfor obeying or
disobeying the imposed obligations
The Abrahamic Covenant
The Abrahamic Covenantis a personaland family covenantthat forms the
historicalfoundation for God’s dealings with mankind.9 Through this
covenantGod promises Abraham and his descendants land, seed, and
blessing. The Abrahamic Covenant delineates the unique role that
Abraham’s seedwill have in God’s plan for the world and paves the way for
Israel’s prominent role in that plan.10
The Mosaic Covenant
This covenantfollows the format of a suzerain-vassaltreaty and represents
the constitution for the nation of Israel that grew out of Abraham’s
descendants, a development envisioned by the Abrahamic Covenant. In this
covenant, God offered cursing for disobedience and blessing for obedience.
God’s basic demand was that Israelwould love Him exclusively(Deut 6:4-5).
11Various historians contend that David did not move the ark of the covenant
to Jerusalemuntil the latter part of his reign (e.g., Eugene H. Merrill,
Kingdom of Priests [Grand Rapids: Baker, 1987]243, 245-46;WalterC.
Kaiser, Jr., A History of Israel: From the Bronze Age through the Jewish
Wars [Nashville: Broadman & Holman, 1998]246-48). Chapters 6 and 7 are
locatedat this place in 2 Samuel for thematic rather than chronological
reasons. Itappears that the event of 2 Samuel 6–7 did not take place until
after David completed his building projects in Jerusalem(with Hiram’s
assistance, 1 Chr 15:1) and after his many military campaigns (2 Sam 7:1).
12PaulHouse, Old TestamentTheology(DownersGrove, Ill.: InterVarsity,
1998)241.
13The Lord softens the impact of this announcement on David by using the
title “servant” to demonstrate that although David’s plan is rejected, David
himself is not. Also, rather than using a blunt negative statement, the Lord
addresses Davidin the form of a question (cf. Gordon, I & II Samuel 237).
14Cf. R. A. Carlson, David, the ChosenKing (Uppsala, Sweden:Almqvist and
Wiksell, 1964)114
28.
15Although some scholars contendthat the provisions in 7:8-11a were not
fulfilled in David’s lifetime (e.g., RobertD. Bergen, 1, 2 Samuel [Nashville:

Broadman & Holman, 1996]339), atthe very leastthey found initial
fulfillment during David’s lifetime. David’s reputation was established, Israel
occupiedthe land of promise, and Israel had no major contenders for power
in their part of the NearEast. This initial fulfillment does not mean that the
prophets could not look forward to the presence ofthese same provisions in
future settings (cf. Isa 9:7; 16:5; Jer23:5-6; 33:15-16).
THE OLD TESTAMENT ARTICULATION OF THE DAVIDIC
COVENANT 2 Sam 7:8-16 (cf. 1 Chr 17:7-14)
BackgroundIssues HistoricalPreparation. David’s transportationof the ark
to the city of Jerusalemmade that city the centerof Israelite worship (2 Sam
6:1-23). With the entire nation under his control, with the government
centralized in Jerusalem, and with no external foes at that time (7:1),11 David
expressedhis desire to build a structure to house the ark of the covenant
(7:2).12 Nathan initially encouragedDavidto proceedwith his plans to build
the Temple (7:4-7). However, that night Yahweh told Nathan to inform David
that a descendantof David would build this Temple.13 The Lord had other
plans for David. As the God who orchestratedDavid’s meteoric rise to power
and prominence, Yahweh relatedHis plan to establishDavid’s lineage as the
ruling line over God’s chosenpeople (7:8-16).
The term “covenant” (;*9 Ev A, b•rît). Although the Hebrew term for
“covenant,” ;*9 Ev A (b•rît), does not occurin 2 Samuel 7, the biblical
expositions of the passage(cf. 2 Sam 23:5; Pss 89:35;132:12)make clearthat
it provides the initial delineation of the Davidic Covenant. In his covenant
with David, Yahweh presents David with two categoriesofpromises:14 those
that find realizationduring David’s lifetime (2 Sam 7:8-11a)15 andthose that
find fulfillment after his death (2 Sam
16This break in the passageis indicated by at leasttwo structural elements.
The third person affirmation in 7:11b, “Yahwehdeclares to you,” interrupts
the first-person address in 7:8-11a and 7:1216. The timing of the anticipated
fulfillment of the promises made in 7:12-16 is found in the phrase, “When
your days are over and you rest with your fathers” (7:12a).
17The standard translations evidence a debate among scholars overthe
perspective of this issue of making David’s name great. The KJV and NKJV
render it as a past reality (“have made your name great”)while a number of
translations (NASB, NIV, NRSV) translate it as a future promise (“will make
your name great”). Although certainscholars contendthat the form (*; E E
” I 3A &) represents a copulative or connective vav on the perfect verb and

carries a past nuance (A. Anderson, 2 Samuel [Dallas:Word, 1989]110, 112,
120;O. Loretz, “The Perfectum Copulativum in 2 Sm 7,9-11,”CBQ 23
[1961]:294-96), mostscholars positthat the form entails a vav consecutive
(also calledcorrelative)on the perfect verb and should be translatedwith a
future sense in this case (A. Gelston, “A Note on II Samuel, 7:10,” ZAW 84
[1972]:93;R. P. Gordon, 1 & 2 Samuel (Sheffield: JSOT, 1984)74-75;P. K.
McCarter, Jr., II Samuel [New York: Doubleday, 1984]202-3). Althoughthe
shift from past to future that occurs at the midpoint of verse nine is not clearly
demarcated, the fact that three other perfect verbs prefixed with a
conjunction and then two imperfects (preceded by the negative particle)
suggestthat a future nuance fits all these verbs. The verb in question (*; E E
” I 3A &) occurs after a break in verse nine (after the athnach) and probably
looks back to the imperfect verb that begins this section(“thus you will say,”
v. 8). The intervening material provides the foundation for the promise that
Nathan introduces in verse 9b.
18Deuteronomy11:24 affirms that “every place” where the Israelites settheir
feet will be theirs. Cf. Carlson, David, the ChosenKing 116.
19In this appointed place Israel will not move any more and will not be
oppressedby the sons of wickedness(2 Sam 7:10). This place will be Israel’s
own place as well. The “plant” imagery also suggestspermanence (cf. Exod
15:17;Pss 44:2; 80:8; Isa 5:2; Jer2:21; Amos 9:15).
7:11b-16).16
Promises that find realization during David’s lifetime (7:9-11a)A Great
Name ( v. 9; cf. 8:13). As He had promised Abraham (Gen 12:2), the Lord
promises to make David’s name great(2 Sam 7:9).17 In Abraham’s day,
God’s making Abraham’s name great stoodin clearcontrastto the self-
glorifying boasts of the builders of the towerof Babel(Gen 11:4). The same is
true in David’s day. Although David’s accomplishments as king cause his
reputation to grow (2 Sam 8:13), Yahweh was the driving force in making
David’s name great. He is the One who orchestratedDavid’s transition from
being a common shepherd to serving as the king overIsrael (2 Sam 7:8).
A Place for the People (v. 10). The establishmentof the Davidic Empire
relieved a major concerninvolved in God’s providing a “place” forIsrael
(7:9). The land controlled by Israelduring David’s reign approachedthe
ideal boundaries of the promised land initially mentioned in conjunction with
God’s covenant with Abram (Gen 15:18).18 Consequently, during David’s
reign the two provisions of the Abrahamic Covenantthat deal with people and
land find initial fulfillment. In addition to this and more closelytied to the

immediate context,19 the “place” that Yahweh will appoint for Israel
probably highlights the idea of permanence and
20D. F. Murray, “MQWM and the Future of Israelin 2 Samuel VII 10,”
Vetus Testamentum 40 (1990):318-19;cf. Bergen, 1, 2 Samuel 339 n. 67.
Murray (“MQWM and the Future of Israel” 319)argues that the locative
aspectof .&8/is subsidiary to the qualitative aspect. He concludes, “2 Samvii
10, then, acknowledges thatIsrael’s occupationof the land, long since a
physical reality, has been besetby many hazards. It affirms, however, that
through David (and his dynasty) Yahweh will transform that place of hazard
into a place of safety, into a permanent haven of security for his people”
(“MQWM and the Future of Israel” 319).
21The same debate over whether the verb here signifies a pastoccurrence or a
future promise seenin verse 9b also occurs here. Forthe reasons detailed
above, the future sense is accepted.
22R. P. Gordon, 1 & 2 Samuel 74.
23Carlson, David, the ChosenKing 102.
24W. J. Dumbrell, “The Davidic Covenant,” ReformedTheologicalReview 39
(1980):40.
25Ibid.
26Ibid., 45.
security.20
Rest(v. 11). David’s “rest” from his enemies mentioned in 7:1 sets the
historicaland conceptualstage for the promise of rest in verse eleven.
Though the absence ofongoing hostilities provided the window of opportunity
for David to move the ark to Jerusalemand considerbuilding a Temple for
Yahweh, that “rest” only foreshadowedthe “rest” to which Yahweh refers.21
Even after all of David’s accomplishments, levelof security and prosperity
was yet unattained by the kingdom, a rest that is still future.22 The noun
“rest” (%( I{1/ A , mnuh Eâ) “is intimately associatedwith the land”23 and
accompanies the expulsion of those who lived in the land (i.e., the Canaanites).
The Lord also contrasts this enduring rest He promises David with the
temporary restprovided by the various judges (who periodically delivered
Israelfrom oppressionat the hands of the “sons of wickedness”;7:10b11a).
Promises that find realization after David’s death (7:11b-16)A House (v. 11).
Dumbrell24 suggeststhat 2 Samuel 6 provides the theologicalpreparationfor

chapter seven. The divinely approved movement of the ark to the city of
Jerusalemrepresents God’s choice ofJerusalemas the future site for the
Temple, i.e., a “house” forthe ark of the covenant. The presence ofGod,
which rests on the ark of the covenant, will serve as a tangible reminder of
Yahweh’s kingship over Israel. Next, chapter sevenfocuses attentionon the
erectionof another “house,” i.e., the dynasty of David and, consequently, the
perpetuation of his line. This juxtaposition of these chapters suggeststhat the
king had to provide for the kingship of Yahweh before the question of Israel’s
kingship is taken up.25 It also implies that the Davidic kingship was
ultimately to reflectthe kingship of God.26 In 2 Samuel 7 Yahweh had to first
establishthe “house” ofDavid before
27After the introductory expression, “thus says the Lord,” the question is
introduced by an interrogative he prefixed to the secondpersonpronoun:
“You, will you build for me a house to dwell in?”.
28Kaiser’s delineationof the Davidic Covenant (Walter C. Kaiser, Jr.,
Towardan Old TestamentTheology[Grand Rapids: Zondervan, 1978]150)
occasionedthis observation. 29TLOT,s.v. “;* EH v,” by E. Jenni, 1:235; cf.
TDOT, s.v. “;* EH v,” by Harry A. Hoffner, 2 (1975):114.
30Athaliah had soughtto exterminate the “whole seedof kingship,” i.e.,
David’s dynasty (2 Chr 22:10).
He would permit the building of a “house” of worship by David’s son,
Solomon. In verse five, Yahweh asks, “Are you the one who should build Me
a house to dwell in?”27 In verses twelve and thirteen Yahweh introduces the
“descendant” ofDavid and affirms that “he will build a house [i.e., the
Temple] for My name,” placing the personalpronoun in the emphatic
position. After describing the restHe would give David during his reign (v.
11), Yahweh affirms His intention to build David’s “house.” Notonly does
Yahweh seek to have the ark of the covenantmoved to Jerusalemto
demonstrate tangibly the presence ofHis dominion in Jerusalem, but He also
attends to the eternal“house” ofDavid before He speaks ofthe erectionof a
structure to house Israel’s worship of Himself. The building of the
“house”/Temple by mankind could only occur after Yahweh “built” the
“house” ofDavid.28 Although the Hebrew term ;* EH v (bayit) refers to a
fixed house built of any material in most instances, its meaning can shift to the
contents of the house and particularly to the household living in the house.29
In this usage it can refer to a family or clan of related individuals (e.g., Noah’s
family, Gen 7:1), lineage or descendants (e.g., the house/line of Levi, Exod

2:1), or, in reference to kings, a royal court or dynasty (the house/dynasty of
David, 2 Sam 7:11; Isa 7:2, 13). The term occurs seventimes as part of
Yahweh’s promise to David (7:11, 16, 19, 25, 26, 27, 29). At leasttwo
contextual indicators demonstrate that bayit refers to David’s dynasty rather
than his immediate family or even his lineage. The juxtaposition of “house”
with “kingdom” suggeststhat it deals with a royal dynastic line (7:16) and the
presence of“forever” with reference to this “house” in three verses (7:16, 25,
29) and mention of “distant future” in another verse (7:19) suggestsa
duration that exceeds mostfamily lineages.
A Seed(v. 12). Although this term 39 HG ' (zera‘), “seed” cansignify a
collective meaning of posterity (Gen 3:15; 12:7; 13:15), it occurs only once in 2
Samuel 7 and refers to Solomon, to all the royal descendants of David, and
ultimately to the Messiah, Jesus Christ. Solomonwould be the guarantee for
the restof David’s descendants and would erectthe Temple (7:13). Yahweh
also guarantees thatDavidic descendantwould always be available to sit on
the royal throne.30 Yahweh states that He will setup or raise up (.{8, qûm)
this seed.
A Kingdom (v. 13). Various passagesin the Pentateuchanticipated that
31Bergen, 1, 2 Samuel 340. Noticehow this reality appears in the NT writers’
application of 2 Sam 7:13 to Jesus (see below).
32Weinfeld, “Covenantof Grant” 185.
33Ibid.
34Waltke,“PhenomenonofConditionality” 124.
35Weinfeld, “Covenantof Grant in the Old Testament” 185.
36Waltke,“PhenomenonofConditionality” 124
Israelwould one day have a king (Gen 17:6, 16;35:11; Deut 17:14-20)and
constitute a kingdom (Num 24:7, 19). However, this kingdom which God
promises to establish through David does not replace the theocracy. It is
regardedas God’s throne/kingdom (1 Chr 28:5; 2 Chr 9:8; 13:8). In fact, the
Davidic ruler is called“the Lord’s anointed” (1 Sam 24:6; 2 Sam 19:21). In
verse 12 the Lord spoke of raising up the descendantor seedof David and in
verse 13 declared that this descendantwould erectHis “house” or Temple.
The readerimmediately thinks of Solomon, David’s son and heir to the throne
who constructedthe first glorious Temple in Jerusalem. Yahwehthen affirms
that David’s dynasty (“house”)and throne/kingdom would be eternal (7:13
16). This statementin verses 13 and 16 vaults this portion of God’s oath

beyond the time frame of Solomon’s reign (which ceasedto exist immediately
after his death). This incongruity betweendivine prophecy and human
history invited the NT writers to await a different son of David who would
rule eternally.31
Conditionality/Unconditionality
Grants vs. Treaties As with the other biblical covenants treatedin this issue,
the concepts ofconditionality and unconditionality are not mutually exclusive.
An unconditional covenantis not necessarilywithout conditions just as a
conditional covenantcan have unconditional elements. Weinfeld’s proposalof
the terms grant and treaty clarifies the differences betweenthe biblical
covenants.32 In a grant the giver/makerof the covenantoffers the promise or
commitment. The grant constitutes an obligationof the master to his servant
and protects the rights of the servant primarily.33 The grant may be called
unconditional “in the sense that no demands are made on the superior
party.”34 In a treaty the giver/makerof the covenantimposes an obligation
upon someone else. Atreaty represents the obligation of the vassalor servant
to the masterand primarily protects the rights of the master.35 A treaty is
conditional in the sense that the master promises to reward or punish the
vassalfor obeying or disobeying the covenant stipulations.36 As with other
“grant”-style covenants, in establishing this covenantwith David Yahweh
places no obligations on David as it relates to the enactment or
37Ibid.
38Ibid., 131.
39Weinfeld, “Covenantof Grant in the Old Testament” 190;cf. Avraham
Gileadi, “The Davidic Covenant: A TheologicalBasis forCorporate
Protection,” Israel’s Apostasyand Restoration:Essays in Honor of Roland K.
Harrison, ed. A. Gileadi [Grand Rapids: Baker, 1988]158. In the second
millennium, adoption servedas the only way to legitimize the bestowalof land
and rulership.
40Weinfeld(“Covenantof Grant in the Old Testament” 191)refers to a treaty
betweenŠupilluliumaš and Mattiwaza which illustrates this practice of
adoption/sonship: “(The greatking) graspedme with his hand . . . and said:
‘When I will conquer the land of Mittanni I shall not rejectyou, I shall make
you my son [using an Akkadianexpressionfor adopting a son], I will stand by
(to help in war) and will make you sit on the throne of your father.’”

41RobertB. Chisholm, Jr., “A Theologyof the Psalms,” ABiblical Theology
of the Old Testament, ed. Roy B. Zuck (Chicago: Moody, 1991)267.
42Weinfeld(“Covenantof Grant in the Old Testament” 189)cites a treaty
betweenthe Hittite king Hattušiliš III and Ulmi-Tešup of Dattaša to illustrate
this point: “After you, your sonand grandson will possessit, nobody will take
it awayfrom them. If one of your descendants sins the king will prosecute
him at his court. Then when he is found guilty . . . if he deserves deathhe will
die. But nobody will take awayfrom the descendantof Ulmi-Tešup either his
house or his land in order to give it to a descendantof somebody else”
[emphasis in the original].
perpetuation of the covenant.37 In that sense the Davidic Covenant is
unilateral and, consequently, unconditional. Any conditions attachedto this
covenantconcernonly the question of which king or kings will enjoy certain
provisions laid out by the covenant.
Contextual Indicators of Conditionality and Unconditionality The writer of 2
Samuel brings togetherthe irrevocable and conditional elements of Yahweh’s
grant to David by means of the imagery of sonship38 in 7:1416:
I will be his father and he will be my son. When he does wrong, I will punish
him with the rod of men, with floggings inflicted by men. But my love will
never be takenawayfrom him, as I took it awayfrom Saul, whom I removed
from before you. Your house and your kingdom will endure foreverbefore
me; your throne will be establishedforever (NIV).
The clause “I will be His father and he will be My son” serves as an adoption
formula and represents the judicial basis for this divine grant of an eternal
dynasty (cf. Pss 2:7-8; 89:20-29).39 The backgroundfor the sonship imagery
(and the form of the Davidic Covenant, see above) is the ancient NearEastern
covenantof grant, “whereby a king would reward a faithful servant by
elevating him to the position of ‘sonship’40 and granting him specialgifts,
usually relatedto land and dynasty.”41 Unlike the suzerain-vassaltreaty
(e.g., the Mosaic Covenant), a covenantof grant was a unilateral grant that
could not be taken awayfrom the recipient.42
43Gileadi, “The Davidic Covenant” 159. Cf. Waltke, “Phenomenonof
Conditionality” 131.
44Although Gileadi (“The Davidic Covenant” 160)suggestsYahweh’s
presence in Zion constitutes the sign or tokenof the Davidic Covenant, Waltke
(“Phenomenonof Conditionality” 131)suggests thatthe absence ofa sign

might be intentional since anything in addition to the promised son or sons
would be superfluous.
45A number of scholars argue that the term “forever” in 2 Samuel 7 and
“everlasting” in the expression“everlasting covenant” in other passages only
refers to the span of a human life (e.g., Matitiahu Tsevat, “Studies in the Book
of Samuel (Chapter III),” Hebrew Union College Annual 34 [1963]:76-77)and
does not signify the idea of “non-breakability” (Marten Woudstra, “The
Everlasting Covenant in Ezekiel16:59-63,”CalvinTheologicalJournal6
[1971]:32-34). Tsevat(“Studies in the Book ofSamuel” 77-80)and others
(e.g., Woudstra, “Everlasting Covenant” 31-32)also contendthat the
unconditional elements in 2 Samuel 7 were glossesaddedto the passage
(which was originally exclusively conditional) at a later time.
It is as Yahweh’s son that David and his descendants will enjoy the provisions
of this covenant. These verses alsointroduce the possibility that disloyalsons
could forfeit the opportunity to enjoy the provisions of this covenant(cf. 1 Kgs
2:4; 8:25; 6:12-13;9:4, 6-7; Pss 89:29-32;132:12). As with Abraham (Gen
12:1-3), Yahweh promised David an eternalprogeny and possessionofland.
Loyal sons, i.e., those who lived in accordance withthe stipulations of the
Mosaic Covenant, wouldfully enjoy the provisions offeredthem. However,
disloyal sons, i.e., Davidic descendants who practice covenanttreachery, will
forfeit the promised divine protectionand will eventually lose their enjoyment
of rulership and land. Even though Yahweh promises to cause disloyalsons to
forfeit their opportunity to enjoy the provisions of this covenant, He affirms
that the Davidic house and throne will endure forever, giving the hope that
Yahweh would one day raise up a loyal son who would satisfy Yahweh’s
demands for covenantconformity.43 Although the line of David may be
chastised, the terms of this covenant, the E hesed ($2 G G () of God, will never
be withdrawn. David himself had no doubts concerning the ultimate
fulfillment of this divine grant. Although 2 Samuel 7 and the related passages
do not refer to any external sign or token, David regards these promises as
certain when he declares, “Forthe sake ofyour word and according to your
will, you have done this greatthing and made it known to your servant” (2
Sam 7:21).44 In 2 Sam 7:13b, the Lord stressesthat “I will establishthe
throne of his kingdom forever.”45 In his last words, David affirms, “Truly is
not my house so with God? ForHe has made an everlasting covenantwith
me, ordered in all things, and secured;Forall my salvation and all my desire,
will He not indeed make it grow?” (2 Sam 23:5). In addition to various
references in the historical books to the everlasting nature of this covenant,
the prophet Jeremiahrecords how the Lord vividly affirmed His unwavering

intention to bring the Davidic Covenant to fulfillment. The Lord compares
the certainty of the Davidic Covenant to the fixed cycle of day and night (Jer
33:19-21). He hypothetically proposes that if God’s covenant with day and
night would lapse, i.e., if one could somehow alterthe establishedpattern of
day and
46F. B. Huey, Jr., Jeremiah, Lamentations (Nashville: Broadman, 1993)302.
47DavidNoelFreedman, “Divine Commitment and Human Obligation,”
Interpretation 18 (1964):426. Inaddition to this accountin 2 Samuel, Psalms
89 (vv. 4-5, 29-30, 35, etal.) and 132 (vv. 11-12)presentthese two sides of the
issue.
48Gileadi, “The Davidic Covenant” 159.
49Kaiser, TowardanOld TestamentTheology157. Various Hittite and Neo-
Assyrian treaties also protectedthe unconditional provision of a given
covenantagainstany subsequent sins committed by the original recipient’s
descendants (cf. Weinfeld, “Covenantof Grant in the Old Testament” 189-96).
Concerning the conditional elementin Exod 19:5, Weinfeld affirms that this
“condition” is “in fact a promise and not a threat. . . . The observance of
loyalty in this passageis not a condition for the fulfillment of God’s grace . . .
but a prerequisite for high and extraordinary status” (ibid., 195).
50The same juxtaposition of covenant and immoral activity occurs in Genesis
9 with regard to the Noahic covenantand Noah’s drunkenness.
51Waltke,“Phenomenon ofConditionality” 131.
night (Gen 1:5; 8:22), then God’s covenants with David (2 Sam 7) and the
Levites (Exod 32:27-29;Num 25:10-13)couldalso be broken. As Huey points
out, “The hypothetical (but impossible)termination of day and night is an
emphatic way of stating that those covenants cannotbe broken.”46Like the
other unilateral biblical covenants or grants (Abrahamic, New), the Davidic
Covenantdemonstrates a balance betweenthe potential historical
contingencies andthe ultimate theologicalcertainty.47 Onone hand, the
conditional elements or historical contingencies couldaffectwhether or not
the nation and its Davidic leader enjoy the provisions offered by the covenant
made with David. On the other hand, the unconditional elements leave open
“the possibility of YHWH’s appointment of a loyal Davidic monarch in the
event of a disloyal monarch’s default. YHWH’s protectionof his people, by
virtue of the Davidic Covenant, could thus be restoredat any time.”48 As
Kaiser points out, The “breaking” orconditionality of the Abrahamic/Davidic

Covenant“canonly refer to personaland individual invalidation of the
benefits of the covenant, but it cannot affectthe transmissionof the promise to
the lineal descendants.”49ThatDavid’s sin with Bathsheba (2 Sam 11–12)
closelyfollows the presentationof the Davidic Covenantis contextually
significant in showing the unconditionality of the covenant.50 Also, King
Solomon’s covenanttreacherythat led to the dissolution of the Davidic empire
did not represent the failure of the Davidic Covenant. As Waltke points out,
this arrangementof the biblical text demonstrates that “the beneficiaries’
darkestcrimes do not annul the covenants of divine commitment.”51
RoyalPsalms
Scholars have categorizeda number of psalms under the heading of “royal
psalms” because they share a common motif—the king. These psalms
(Psalms 2,
52Kaiser, TowardanOld TestamentTheology159.
53Chisholm, “A Theologyof the Psalms” 268.
54Kaiser, “The BlessingofDavid” 301-3, provides a helpful treatment of the
differences betweenpresentations of the Davidic Covenantin 2 Samuel 7 and
Psalm89.
18, 20, 21, 45, 72, 89, 101, 110, 144)draw heavily on the idea of a Davidic
dynasty and presuppose the covenantGod establishedwith David. They focus
on a Davidic figure who, as Yahweh’s son, lived in Zion, ruled overGod’s
people, and was heir to the divine promise.52 As examples of this psalmic
genre, two of the royal psalms receive consideration(Pss 72, 89).
Psalm72 By personalexample and deed, the Davidic king was to promote
righteousness andjustice in the land (v. 1). He would do this by defending the
cause ofthe afflicted, weak, andhelpless and by crushing their oppressors (vv.
2, 4, 1214). The ideal Davidic ruler would occasionthe national experience of
peace, prosperity, and international recognition(cf. vv. 3, 5-11, 15-17).53God
promised to give His anointed king dominion over the entire earth (vv. 8-11).
Although this psalm may have been written at the beginning of Solomon’s
reign, it envisions ideals never fully realized in Israel’s history. Only during
the millennial reign of Christ will the peace and prosperity depicted by this
psalm find fulfillment.
Psalm8954 In concertwith the initial expressionof the Davidic Covenantin 2
Samuel 7, the psalmist affirms that the Davidic king enjoyed the status of
God’s “firstborn” (vv. 26-27). Godpromised His chosenking a continuing

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