ROYAL IDEAL AND ROYAL REALITY The Promise Of David: The Promise Glimpsed Davids kingdom began the development and emergence of a Davidic theology which sought both to justify the Davidic dynasty and to develop lines along which Davidic kingship could find common existence with the older traditions of IsraEls Faith. Psalm 132 represents this emergent Davidic theology in an appealing way. It tells the story of Davids search for the Ark of the Covenant in its opening verses (Ps. 132:1-7) and depicts Davids zeal and concern for a place of worship unto YAHweh. Verses 11-18 go on to describe the sure oath which YAHweh swore to David. It involves the promise of dynasty to Davids sons and the promise of divine habitation on Mount Sion. These are to be new signs of Elohims grace in the ongoing story of IsraEls Faith. Significantly there is a condition: One of the sons of your body I will set on your throne. If your sons keep My covenant and My decrees which I shall teach them, their sons also forevermore shall sit on your throne (Ps. 132:11-12). The king is to be the servant of the covenant and its decrees. Royal ideology is not to be directed to its own purposes alone. The most important text for the Davidic theology is II ShemuEl 7. This complex text shows evidence of development long beyond the time of David; thus it reflects both emergent and fully developed royal ideology reflected in a new theology of YAHwehs promise to David. In this text we have the reflection of the state on David, not the traditions of the populace from which David came. David wishes to build a Beth (house) of worship for YAHweh. Temple building was a common ancient Near Eastern practice through which kings legitimized their reign. Natan, the prophet, receives a vision and message from YAHweh that forbids David to do this (II Shem. 7:4-7). The El of IsraEl dwells in a tent. The tension here is between the freedom of Elohim, represented by the Ark and the fixity (even the possession) of YAHweh suggested by a royal Sanctuary. In this the text surely represents opposition during Davids time to the Kenaanization of IsraEls Faith that the building of a temple would necessarily represent. In II ShemuEl 7:8-16 Elohim, through Natan, remarkably promises instead to build a house (dynasty) for David. Davids sons will rule after him forever. Unlike Psalm 132 there are no conditions expressed. The king, if disobedient, may be chastised (II Shem. 7:14), but the kingdom cannot be taken away as with Shaul (v. 15). This surely reflects a later stage of development in the royal ideology than seen in Psalm 132. Davidic kingship is now an eternal, unconditional promise. Sholomoh is explicitly reflected in verses 12-13 as one who will build the Temple so the text is vested in his interests. On the same hand, Davidic theology as expressed here in II ShemuEl 7 reflects the effort of earthly power to justify itself by appeal to divine authority, but this remarkable text will not so easily be captured. In this appearance of unconditional promise is a sign of divine grace that cannot be deterred even by the sins of a royal ideology and its wielders. There may be sanctions and consequences, but YAHwehs promise will not be revoked. This does indeed make David a powerful new sign of the Holy Ones promise in the ongoing story of Elohims grace to IsraEl. The promise of YAHwehs grace to David outlasts the Yahudi throne and is the root of Jewish messianism. In this text lies the trust that One in the line of David will surely always be coming, and that has kindled hope through generations of hopelessness. It is to this promise that the early Edah looked to aid in understanding YAHshua as Elohims gift of grace in faithfulness to that promise. The boldness of the promise in II ShemuEl 7 is matched by the boldness of Davids prayer in which he claims that promise (verses 18-29)
Posted on: Wed, 26 Mar 2014 20:48:26 +0000
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