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peace and joy to you and your dear ones, my friend,
CG
this point in Israel's history, the ideal of a just king who would bring the nation
lasting peace and prosperity was still an unfulfilled ideal. Secondly, the inability of
Davidic rulers to live and rule in accordance with God's demands causes the reader
to look forward for a Davidic figure who would one day perfectly satisfy those
divine expectations.
revealed in the OT are interconnected. One must not keep the promises they contain
separate from each other as m utually exclusive sets of covenant provisions (like
distinct post office boxes). Rather, throughout the OT God is weaving a beautiful
covenant tapestry, weaving each new covenant into the fabric of the former
covenants.55 Although the Davidic Covenant does introduce something new to the
covenantal package, Kaiser is correct when he affirms, "What God promised to
David was not a brand new , unrelated theme."
The following section emphasizes the points of connection between the biblical
covenants to help visualize the forest as well as the trees. The coherence of these
covenants does not signify sameness. Although each covenant addresses distinct
issues in God's plan for His creation, they do not operate in a mutually exclusive
fashion.
covenant with David offers another connection w ith the Abrahamic Covenant. In
six verses (7:18, 19 [2x], 20, 22, 28, 29) David uses the compound divine title "'AndÇaî
YHWH" (%&%* *1IK$!C ) to address the Lord. This title does not occur elsewhere in 1
and 2 Samuel and occurs only twice in 1 K ings (2:26; 8:53).
Chronicles 17 that parallels 2 Samuel 7 uses "YHWH 'lÇhîm" (.*%E K-!B %&%*, 17:16,
17), "'lÇhîm" (.*%E K-!B , 17:17), and "YHWH" (%&%*, 17:19, 20, 26, 27) instead of
the title originally used by David (see Figure #3). The special significance of
David's use of this title derives from the fact that Abraham used the same title when
59Kaiser, "The Blessing of David" 310.
60Alva J. M cClain, The Greatness of the Kingdom (Winona Lake, I nd.: BMH, 197 4) 1 56. M cClain
refers to the provisions of the A brahamic C ovenan t as "regal terms" because of th eir conne ction with the
Mediatorial Kingdom.
addressing the Lord in Genesis 15 (vv. 2, 8) as the Lord was reaffirming His
intention to make Abraham's seed abundantly numerous. Based on this correlation,
Kaiser argues that David's use of this compound name for God indicated that he
"was fully cognizant of the fact that he was participating in both the progress and
organic unity of revelation. The 'blessing' of Abraham is continued in this
'blessing' of D avid."59
historically interrupted for a season, will at last in a future kingdom be restored to
the nation in perpetuity w ith no further possibility of interruption."60 Merrill points
out that the Davidic Covenant is theologically rooted in the Abrahamic Covenant
rather than the Mosaic Covenant. He contends that