The Davidic Covenant -- By: Michael A. Grisanti

Journal: Masters Seminary Journal
Volume: TMSJ 10:2 (Fall 1999)
Article: The Davidic Covenant
Author: Michael A. Grisanti


The Davidic Covenant

Michael A. Grisanti

Associate Professor of Old Testament

The centrally important Davidic Covenant was one of the “grant” covenants, along with the Abrahamic Covenant, in contrast to the Mosaic Covenant that was a “suzerain-vassal” treaty. Second Samuel 7:8–16 articulates the Davidic Covenant in two parts: promises that find realization during David’s life and promises that find realization after David’s death. Though “grant” covenants such as the Davidic are often considered unconditional, conditionality and unconditionality are not mutually exclusive. God’s covenant with 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.

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God’s establishment of His covenant with David represents one of the theological high points of the OT Scriptures. This key event builds on the preceding covenants and looks forward to 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 chosen nation 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 addresses Him as the “King of Kings and Lord of Lords” (Rev 19:16).

Walter Kaiser suggests at least four great moments in biblical history that supply both the impetus for progressive revelation and 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 Covenant of Jeremiah 31, and (4) the day when many of these promises found initial realization in the death and resurrection of Christ.1

Ronald Youngblood’s understanding is that 2 Samuel 7 is “the center and

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