The Promises to David in Early Judaism -- By: Cleon L. Rogers, Jr.
Journal: Bibliotheca Sacra
Volume: BSAC 150:599 (Jul 1993)
Article: The Promises to David in Early Judaism
Author: Cleon L. Rogers, Jr.
BSac 150:599 (Jul 93) p. 285
The Promises to David in Early Judaism
[Cleon L. Rogers, Jr. is a missionary and author in Hüttenberg/Weidenhausen, Germany.]
The covenant God made with David as recorded in 2 Samuel 71 had far-reaching consequences in the Old Testament. In addition it was the basis of the messianic hope during the Second Temple period. The New Testament often uses the title “Son of David” as a designation of Jesus as the Messiah. This was not a title “invented” by the early church; it was a meaningful term to those in Second Temple Judaism. To help illuminate the meaning of the messianic title “Son of David,” this study examines various texts dealing with David and the promises God gave him.
Historical Texts
When the Jews were allowed to return to Jerusalem from Babylon, some from the house of David were among them (Ezra 8:2; 1 Chron 3:17–24; 1 Esdras 5:5; 8:29). Though Judea was still part of the Persian Empire and was included in the fifth “satrapy” as the province of Judah, “governors” ruled in the land.2 At first there was an attempt to maintain a certain continuity between the preexilic kingdom and the new administration by having Zerubbabel, a descendant of David, to rule, not as king, but as
BSac 150:599 (Jul 93) p. 286
“governor.”3 Other governors were not of the family of David (and not even Jews!),4 and priests began to take control of the nation.5 This situation continued through the Roman Period and the position of high priest became a coveted office.
When the Maccabees freed the nation and established the Hasmonean rule, the “house of David” was not called on to reign, even though Mattathias was familiar with the promises God had made to David (1 Macc. 2:57–58).6 During the Hasmonean period the “Great Sanhedrin” began to develop and take on political dimensions,7 but no recognition was given to the house of David. In fact a “king” was not allowed to be a member of the Sanhedrin, even though a high priest was given that privilege.8 Sometimes conflicts arose between...
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