Christology

Beholding Christ at the Lord’s Table: Penal Substitution (Old Testament)

/ davidsschrock

altarAnd can it be, that I should gain an interest in the Savior’s blood?
Died he for me, who caused his pain? For me, who him to death pursued?
Amazing love! How can it be that thou, my God, shouldst die for me!
Amazing love! How can it be that thou, my God, shouldst die for me!
— Charles Wesley, “And Can It Be That I Should Gain” —

Substitution stands at the heart of cross—the innocent dying in place of the guilty, the righteous for the unrighteous, the sinless for the sinful. English hymnody is filled with this truth, because the Bible repeats the emphasis—Jesus Christ, sinless son of God, laid down his life in the place of his beloved. But hymnody is not the only place in Christian worship where Christ’s substitution is proclaimed; when we come to the Lord’s Table we also remember his death in our place.

In recent years, there has been no little debate about this truth. More than a few books have been penned arguing against penal substitution. Negatively, some have said penal substitution posits an angry, blood-thirsty God. Others, more constructively, argue that Christ came to defeat the powers and principalities (Christus Victor) and give a moral example of love in his death. To the latter, we can whole-heartedly affirm—Jesus did come to defeat the devil (1 John 3:8) and provide an example of holy love (1 Peter 2:21). But he did so by nailing his people’s sin to the cross, disarming the devil (Colossians 2:13–15) and providing an atonement for those who would imitate him (read the context of 1 Peter 2:21, esp. v. 24).

Therefore, to pit penal substitution against any other aspect of the cross obscures the necessity and beauty of Christ’s death in our place. In fact, it is by remembering Christ’s substitution that we rightly understand God’s love (1 John 4:8–10), and how a holy, triune God reconciles sinners to himself. Therefore, when we approach the Lord’s Table, we must remember see how the meal portrays his substitution.

Today, let us consider three Old Testament passages which teach penal substitution and which prepare our hearts to worship the Son of God who gladly took our sin on his shoulders and died in our place. Continue reading →

Preaching a Definite Atonement

/ davidsschrock

Sometimes people ask “Why did you write your dissertation on limited atonement?” To which I have two answers.

The academic answer is “because I wanted to apply a biblical theological approach to a contentious doctrine.” I believe that only by approaching the extent of the atonement with the whole canon of Scripture in view is it possible to rightly hold its absolute efficacy for the elect with its cosmic scope for all creation. That’s the academic answer.

The other answer is evangelistic: “I wrote my dissertation on the extent of the atonement to stress the fact that what God designed, he accomplished.” What Jesus did on the cross was not to pay for some of it. Jesus paid it all, by divine design and sovereign grace. For me this has tremendous practical, missional, and homiletical effect. Every sermon I (have) ever preach(ed), stands on the glorious reality of Christ’s definite atonement and calls sinners to believe in him.

This week while at Together for the Gospel (more on that soon), we saw the above video, which perfectly expresses this same conviction. The preacher is E.J. Ward, a powerful herald of God’s gospel whose Lexington Pastor’s Conference encouraged primarily African-American brothers and sisters the doctrines of grace. His short message takes its language from the old hymn, “Jesus Paid It All,” and shows why definite atonement is necessary for preaching the gospel as good news. (For more on this point, see my chapter in Whomever He Wills).

Listen to Elder Ward’s message and marvel at this fact: Jesus death did not pay some of it. Jesus paid it all. Then, ponder this question: How can we proclaim the power of the cross if we must call our hearers to add faith? Far better, Christ’s death pays the penalty for sin and establishes a new covenant which gives to the elect all that God requires—chiefly saving faith.

Brothers, preach the definite atonement of Jesus Christ. Universally call men and women to repent and believe. And trust that all God designed in eternity and accomplished in time, he will bring to effect by means of Christ’s death and the Spirit’s life.

Soli Deo Gloria, ds

 

Typological Pairs: From Suffering to Glory

/ davidsschrock / 1 Comment

david solomonConcerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.
— 1 Peter 1:10–12 —

What does it mean that the Spirit of Christ foretold of the Messiah’s suffering and glory?

Surely, there were many ways, as Hebrews 1:1 indicates. Nationally, the people of Israel regularly experienced enemy oppression (after they sinned) followed by powerful deliverance that set God’s elect over his enemies. Individually, Joseph, Job, David, and Daniel all experienced humbling affliction before being exalted. Textually, there are some individual passages displaying a suffering-to-glory theme—e.g., Isaiah 53 speaks of the Servant’s humiliating death (vv. 1–9) only to close the chapter by announcing his glorious reward for his vicarious suffering (vv. 10–12). Or see the pattern in the Psalms; both the whole Psalter and some individual Psalms (see especially Psalm 22) reflect this pattern.

It seems that everywhere you look in the Old Testament you find (1) God’s people suffering, followed by (2) cries for mercy. In response, (3) God hears their prayers, and (4) responds with saving compassion in the form of a deliverer—a Moses, a Samson, or a David. The result is that (5) the people are saved and the mediator is exalted.

In the light of the New Testament, these incidents are illuminating shadows of Jesus Christ himself. In fact, in the words of Peter, it’s not too much to say that the Spirit of Christ is a cruciform spirit, who leads his people (under the Old Covenant and the New) through valleys of death to bring them into places of honor and service. This is the Christian way—to be brought low unto death, so that God can raise us up to life (see 2 Cor 1:8–9).

That being said, I am persuaded that there is another way in which suffering-unto-glory might be seen in the Old Testament. Instead of containing the pattern to the nation, individuals, or texts, there are some pairs of people who display the pattern. That is, repeatedly throughout the Old Testament, there are individuals related by kinship or ministerial calling whose composite lives function to display the pattern observed in 1 Peter 1. In other words, the Spirit of Christ was directing their lives such that the first person foreshadowed the sufferings of Christ and the second person reflected his subsequent glories.

Admittedly, I haven’t seen this proposal written down anywhere. So, I’d love your thoughts. Does it work? I think there is merit in the proposal and am writing it out (in part) to explore the idea. (That’s what blogs are for, right?) I think, in the end, such pairs may help reflect the binary nature of Christ’s ministry–first in weakness and humiliation, then in power and glory. Or at least, that’s what I will try to show below. Let me know what you think. Continue reading →

One Solitary Life

/ davidsschrock

oneJames Allan Francis was an early-twentieth century American pastor who authored a handful of books. He is also the “anonymous” author who stands behind the famous poem, “One Solitary Life.” This poem which often circulates at Christmas time is a testimony to the power of Christ’s humble life.

As Christmas nears and we contemplate Christ’s incarnation, may we be reminded of the glorious power of Christ’s humble life.

He was born in an obscure village,
the child of a peasant woman.
He grew up in still another village
where he worked until he was thirty.
Then for three years
he was an itinerant preacher.

He never wrote a book.
He never held an office.
He never had a family or owned a home.
He didn’t go to college.
He never traveled more than 200 miles
from the place he was born.

He did none of the things
one usually associates with greatness.
He had no credentials but himself;
he was only thirty-three
when public opinion turned against him.

His friends ran away.
He was turned over to his enemies
and went through the mockery of a trial.
He was nailed to the cross
between two thieves.
While he was dying
his executioners gambled for his clothing,
the only property he had on earth.

When he was dead
he was laid in a borrowed grave
through the pity of a friend.
Nineteen centuries have come and gone
and today he is the central figure
of the human race,
the leader of mankind’s progress.

All the armies that ever marched,
all the navies that ever sailed,
all the parliaments that ever sat,
all the kings that ever reigned,
put together,
have not affected
the life of man on earth
as much as that One Solitary Life. [1]

Soli Deo Gloria, dss

[1] James Allan Francis, The Real Jesus and Other Sermons (Philadelphia: Judson Press, 1926).

More Than Baby Talk: A Primer on the Incarnation

/ davidsschrock / 1 Comment

gloryPutting our children to bed is always a precious time to read the Bible, sing hymns, and talk about the day. But precious as it is, it is not always simple.

A few days ago, as our five year old was minutes from dream land, he began asking questions about Jesus’ birth. I listened to my wife explain that Jesus had always existed. And I heard him respond, “Yes, but he was also born,” exposing the challenge that if Jesus was born than he must have had a beginning. Right?

Perhaps, we have the making of a little Arian in our home (as in Arius from the fourth century Africa, not the Third Reich in twentieth century), or perhaps he is simply experiencing the challenge that we all face when we begin to press into the incarnation of Jesus Christ. What does it mean that the eternal Son of God who was with God before the beginning of time (John 1:1) took on flesh and became a man in time?

The Incarnation

The subject of the incarnation is puzzling for adults let alone little boys with active imaginations. Continue reading →

An Anchor for the Soul

/ davidsschrock / 1 Comment

[This article was originally featured in our hometown newspaper, The Seymour Tribune].

What does God promise his children?  Help for today?  Eternal life for the future? Healing from disease? A boat for the lake?

How we answer these questions will determine how we approach life and God. Our prayers, our plans, and our personal finances will reflect our answer, or non-answer, to this question: What does God promise those who believe in him?

Hebrews 6:19 gives one answer.  In a sermonic letter given to first century Jews, the author of Hebrews states, “We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain.”  Using imagery from the Old Testament, this statement conveys an idea of security and access that God gives to those who continue to trust in Christ.

Notice a couple things.  First, the anchor is sure and steadfast.  Unlike the insurance plans or storm shelters we buy for our protection, this anchor comes without any riders or restrictions.  Indeed, it is not a thing which might break; it is a divine person whose pierced hands hold those who believe on him (John 10:29-30).

Second, the anchor is connected behind the curtain.  This curtain refers to the temple veil that hid the presence of God from the Jewish priests in first century Jerusalem.  Thus, while Jesus was fully human, the fact that he could freely pass behind the veil speaks of his eternal deity.

Indeed, Jesus was not merely a spiritual person who had a special access to God.  He was God in the flesh, which means that as the anchor of the Christian’s soul, his grip on humanity was secure as he was human, and his hold on heaven was as strong as he was divine.  In short, Jesus will stop being human or cease being God before his anchor fails.

Third, the anchor tethers the soul—not the body—to an eternal hope.  This is critical because it seems that sometimes God lets, even brings, storms into our calm waters.  In these moments, we are tempted to re-read the fine print to find out what we have done wrong.  We forget that God is forging an eternal soul with temporary means.

In fact, nowhere in God’s agreement does he promise placid seas.  Just the opposite: “Through many tribulations will you enter the kingdom of God” (Acts 14:22).  He tells his followers that it will be hard (John 16:33), but he also promises that he will anchor our souls.

This is the promise that he makes to those who believe in him.  He promises his presence today and resurrection tomorrow.  Even when the ships in your fleet are sinking, he promises to be the anchor of your soul.   This is the kind of promise he makes to believers, and he never breaks his word.

 

Who Is Jesus?

/ davidsschrock

Who is Jesus?

In his commentary, Exodus: Saved For God’s Glory, Philip Graham Ryken gives an excellent answer to this essential question.  Notice how he uses the typology of Exodus with its people, language, events, and descriptions to explain who Christ is.

Jesus is the Moses of our salvation, the mediator who goes for us before God.  Jesus is the Lamb of our Passover, the sacrifice for our sins.  Jesus is our way out of Egypt, the deliverer who baptizes us in the sea of his grace.  Jesus is our bread in the wilderness, the provider who gives us what we need for daily life.  Jesus is our voice form the mountain, declaring his law for our lives. Jesus is the altar of our burning, through whom we offer praise up to God.  Jesus is the light of our lampstand, the source of our life and light.  Jesus is the basin of our cleansing, the sanctifier of our souls.  Jesus is our great High Priest, who prays for us at the altar of incense.  And Jesus is the blood on the mercy seat, the atonement that reconciles us to God.  The great God of the exodus has saved us in Jesus Christ.

This is our Christ  He is understood not in the romantic views of our own making, but rather he is known through the revelation of God’s word.  Moreover, he is known from the descriptions of the Old Testament.  This means that failure to know the Old Testament necessitates an inability to know who Jesus the Christ is.

May we continue to press into the text of the Bible–Old and New Testaments–to see him!

Soli Deo Gloria, dss

The Ways of Our God: God’s Servant (2)

/ davidsschrock

In the second section of The Ways of Our God: An Approach to Biblical Theology, Charles Scobie turns from the theology proper, creation, and the history of spiritual warfare in section one to the person and work of Jesus Christ in section two.  Instead of providing a thorough summary, let me point out some of the highs and lows.

6. The Messiah:  Scobie outlines five charateristic offices of the servant of God–namely Moses, prophet, priest, king, and sage.  These offices were first established in history before they were fulfilled in Christ.  Yet, before the advent of Jesus Christ and his ultimate fulfillment there seems to be a pattern of failure that escalated the hopes of the coming Messiah.  This idea of escalation is not unique to Scobie, but his recognition of this pattern is appreciable.   The high point for me in chapter 6 was Scobie’s edifying examination of the ways in which Jesus Christ fulfilled the OT figures in similar but superior ways.  One of the best chapters in the book.

7. The Son of Man: Whereas chapter 6 discussed some of the functional offices of the Christ, chapter 7 focuses on the usage of ‘Son of Man.’  Scobie picks up the Adamic referrences here showing how Jesus is the second Adam, and he shows how he is the fulfillment of the vision in Daniel 7.   Moreover, Scobie shows how Jesus comes to represent the true humanity of God.  Moving from Israel to Remnant to The Twelve Disciples to Jesus, he shows how history narrows to Jesus Christ as the single faithful Jew who is qualified to receive the promises of God.  It is worthy to note however, that Scobie misplaces the twelve, for they should probably go on the other side of Jesus.  In other words, the Twelve are as the reconstituted twelve tribes, function as the foundation of the New Testament, not the last vestige of Old Testament Israel.  So while they may serve a place in the narrowing process of history to point up Jesus as the one son of God, they should be more carefully placed after Jesus, as the firstfruits of the new creation.

8. Glory, Word, Wisdom, and Son:  This is a very illuminating chapter concerning OT adumbrations fulfilled in Christ.  Each of these four major themes (Glory, Word, Wisdom, and Sonship) prepares the way for the incarnation of the second member of the Godhead, Jesus Christ.  In truth, Jesus fulfills and exceeds each of these attributes/personifications of God in the OT.  It is worthwhile to meditate on how the presentations of glory, the word, wisdom, and sonship in the OT do and do not foreshadow Jesus Christ–and by ‘do not’ I mean that the Son’s incarnation outstrips all previous possibilities of hypostasis, or distinctions with God, in the Old Testament (cf. Dan. 7:13-14; Isa. 63:8-10).  Finally, I must say that this chapter did begin to evidence the prevailing weakness of this book, namely the unwillingness to examine theological issues at levels that go beyond the surface of the text. For instance, in response to the question, “Is Jesus God?” Scobie balks (395, 398ff).  His inability to affirm this metaphysical reality shows one of the weaknesses of his BT which sidesteps matters of critical theological debate.  He makes the evasive move to only say what Scripture says without defending the implications of what the Scriptures say.  There is a constant appeal to BT in Scobie’s work that he uses when he comes across a textual problem or divisive doctrine.  While I appreciate his ‘textuality,’ in this case the texts demand an answer.  Jesus is God. 

9. The Servant’s Suffering: Chapter 9 moves from the person of Christ to his work.  On page 403 Scobie writes, “In the OT there emerges what we may call a ‘profile’ of the ideal servant of God.  While embodied to varying degrees in specific historical individuals, the “Suffering Servant” is portrayed especially in certain psalms and in the “Servant Songs” of Isaiah.”  Scobie’s chapter helpfully outlines the common experience of God’s servants, showing that Jesus Christ is the ultimate servant, one who suffers and dies to ransom a people for God.  He bases his chapter not just on a limited word study but on a ‘servant pattern’ that emerges in the Bible where God’s servants, Jesus in particular, are “called and chosen by God and obedient, fulfilling his God-given mission.  He is misunderstood and mocked, suffers and dies; yet he is vindicated by God, and his death and resurrection have profound significance for Israel and for the naitons” (417).  This aspect of the chapter is very, very good.  So is Scobie’s multi-thematic understanding of Jesus’ atonement, where he defends propitiation and the substitutionary nature of the atonement.  However, the glaring abberation in this chapter is Scobie’s advocacy of ‘post-mortem evangelism.’   Scobie argues here (434) and later (540) that all people will get another chance to respond to the gospel after they die.  He bases this on 1 Pet. 4:6 and Rev. 14:6-7 (536), but fails to see the finality of death in verses like Hebrews 9:27 which reads, “And just as it is appointed for man to die once, and after that comes judgment.”

10. The Servant’s Vindication:  Finally, Scobie develops the pattern of vindication experienced by the servants of God in OT, in the life of Jesus, and in the life of believers who are united to Christ’s death and resurrection.  Unfortunately, Scobie spends little time developing the idea of vindication from the OT–only six paltry pages (441-46).  In the more substantial work on Christ’s resurrection he helpfully unpacks the fourfold meaning of Christ’s resurrection, ascension, session (being seated with Christ), and Lordship.  In this last section, he provides a helpful discussion of Christ’s Lordship in the lives of individuals, in the church, and in creation.  Unfortunately, like the discussion concerning Christ’s deity, Scobie again waffles on the evidential nature of the resurrection.  While he does not deny it, he is unwilling to affirm an evidential argument–based on eyewitness testimony–for the reality of the resurrection.  The resurrection, in Scobie’s view, is a matter of faith to be believed and less an event to be proved.  Sadly this splinters faith from history. Apparently, we are justified to believe in such an account, but we are not required to argue for its veracity. 

Overall, Scobie has some very helpful discussions on matters like the OT types that lead to biblical understanding of the Messiah and recognizing a servant pattern in the Scripture that helps develop a biblical understanding of what Christ accomplished in death.  Yet, in reading this section it becomes more apparent that Scobie and I do not share many biblical-theological convictions.  His work is to be commended for its breadth and synthesis of the biblical material.  However, in terms of analyzing and articulating many doctrines, The Ways of Our God shows itself to be theologically amiss.   Scobie does well in collecting and setting the biblical material; he just does not do equally well in explaining its theological difficulties.

We will pick up this point in the next post.

Sola Deo Gloria, dss

Will the real Jesus please stand up?!

/ davidsschrock / 2 Comments

Today Kevin DeYoung summarized his message from this year’s Next Conference. In his message on the “Life of Christ” he includes a thought-provoking and sadly revealing list of Jesus makeovers found throughout the bulging corridors of American evangelicalism.  Some of the false Jesuses on his list include Republican Jesus, Democrat Jesus, Therapist Jesus, Starbucks Jesus, Open-Minded Jesus, Touchdown Jesus… Hippie Jesus, Yuppie Jesus, and on it goes. 

In place of these extrabiblical examples, DeYoung turns to the language of biblical promise and fulfillment to describe who Jesus is.  Instead of painting a velvet Elvis, fad Jesus to enforce any number of partisan policies, DeYoung simply turns to the Bible to say that the Messiah is

the Son of David and Abraham’s chosen seed, the one to deliver us from captivity, the goal of the Mosaic law, Yahweh in the flesh, the one to establish God’s reign and rule, the one to heal the sick, give sight to the blind, freedom to the prisoners and proclaim good news to the poor, the lamb of God come to take away the sins of the world…

He embodied the covenant, fulfilled the commandments, and reversed the curse. This Jesus is the Christ that God spoke of to the serpent, the Christ prefigured to Noah in the flood, the Christ promised to Abraham, the Christ prophesied through Balaam before the Moabites, the Christ guaranteed to Moses before he died, the Christ promised to David when he was king, the Christ revealed to Isaiah as a suffering servant, the Christ predicted through the prophets and prepared for through John the Baptist.

Reading this catena of descriptions, I was reminded of the simple fact that apart from the Bible in general and the Old Testament in particular, we cannot know Jesus as the Christ.  Just to name the name of Jesus is not enough.  Even to simply quote an isolated verse, “Jesus is the Way, the Truth, and the Life,” may not be enough, if this verse is removed from its canonical context and antecedent meaning.  The question that has to be asked then is, “Which Jesus are you talking about?”

In a world of competing Jesuses, Kevin DeYoung calls us back to a biblical portrait of Jesus, so that we might not confuse Jesus the Christ with Jesus the brand name, Jesus the salesman, or Jesus the talisman.  May we endeavor more to know the Christ of the Bible and the Bible which all points to Christ.

Sola Deo Gloria, dss


 

King David: The High Point of Old Testament Typology

/ davidsschrock / 2 Comments

For the last few weeks I have been considering the subject of typology and Christology in the OT, asking the question: Is there a progressive and increasing nature to the conception of typology in the Old Testament?  Looking particularly at personal types of Christ in the OT (i.e. Adam, Noah, Abraham, David, etc…), I believe that there is an element in which the mediatorial leaders marked out by the Spirit in the OT do in fact show more and more likeness to the Christ as redemptive history moves forward towards Christ.  So that, we can say that David depicts Christ in a more full way than does Abraham or Adam.   That is my hypothesis, at least. 

I have found some very illuminating and helpful contributions to this subject, but perhaps no more succinct and enriching as Herman Bavinck’s consideration of David as the highpoint of OT typology (and Christology).  He writes in general of typology,

The Old Testament does not contain just a few isolated messianic texts; on the contrary, the entire Old Testament dispensation with its leading persons, and events, its offices and institutions, its laws and ceremonies, is a pointer to and movement toward the fulfillment in the New Testament (Herman Bavinck, Reformed Dogmatics: Volume 3: Sin and Salvation in Christ [trans. J. Vriend; Grand Rapids: Baker, 2006], 243).

Then he highlights Davidic typology as the zenith of the OT revelation for the person of Christ to come,

Especially the office of king achieved such typical [i.e. typological] significance in Israel.  The theocratic king, embodied especially in David with his humble beginnings, many sided experience of life, deep emotions, poetic disposition, unflinching courage, and brilliant victories, was a Son of God (2 Sam. 7:14; Pss. 2:6-7; 89:27), the anointed one par excellence (Pss. 2:2; 18:50).  People wished for him all kinds of physical and spiritual blessings (Pss. 2:8f; 21, 45, 72), and he was even addressed as “Elohim” (Ps. 45:6).  The king is the bearer of the highest–of divine–dignity on earth.  Theocratic kingship…found its purest embodiment in David; for that reason the kingship will remain in his house (2 Sam. 7:8-16).  This promise to David, accordingly, is the foundation and center of all subsequent expectation and prophecy (244).

Bavinck’s comprehensive survey of Davidic typology affirms what the entire OT is seeking demonstrate–the coming of a Davidic son who will reign on the throne.  From Genesis to 1-2 Samuel, the Spirit of Christ is inspiring Biblical writers to anticipate David:  The covenantal promises to Abraham, Isaac, and Jacob point to the emergence of mighty king (Gen. 17:6, 16; 35:11; 49:9-12); Deuteronomy 17 makes legal preparations for the rule of this king; Numbers 24:15-24 announces a scepter who will rise from Israel who will rule over the nations; in Judges the nation of Israel spirals out of control without a king in Israel (21:25); while the book of Ruth chronicles YHWH’s providential control of history that results in a Davidic genealogy (4:18-22).  Moreover, when David comes onto the seen in 1-2 Samuel (and Chronicles), his life is a divinely-intended adumbration of the Christ who is to come.  In this, the account of David’s life is genuinely historical.  Yet, all the while, it typifies the life of Christ to come.

In his treatment of this subject, Bavinck arrticulates how preexilic and postexilic prophets develop this Davidic typology.  Moving from the historic David to the more excellent prophecies about his greater Son, Bavinck points out that the prophecies consistently take on a Davidic shape, 

Prophecy, which is added to interpret typology, looks out from the past and present to the future and ever more clearly portrays the — to be expected — son of David in his person and work.  To the degree that kingship in Israel and Judah answered less to the idea of it, to that degree prophecy took up the promise of 2 Samuel 7 and clung to it (Amos 9:11; Hosea 1:11; 3:5; Mic. 5:1-2; Isa. 9:6-7; 11:1-2, 10; Jer. 23:5; 30:9; 33:17, 20-22, 26; Ezek. 34:23-24; 37:22-24).  This anointed king will arise from the dynasty of David when–in utter decay and thrust from the throne–it will resemble a hewn trunk (Isa. 11:1-2; Mic. 5:1-2; Ezek. 17:22).  God will cause him to grow as a branch from David’s house (Jer. 23:5-6; 33:14-17), so that he himself will bear the name “Branch” (Zech. 3:8; 6:12).  Despite his humble birth, he will be the true and authentic theocratic king.  Coming from despised little Dethlehem, where the royal house od Savid origniated and to which, driven from the throne, it withdrew (Mic. 5:2; cf. 3:12; 4:8, 13), the Messiah will nevertheless be a ruler over Israel; his origins as ruler–proceeding from God–go back to the distant past, to the days of old.  He is God-given, an eternal king, bears the name Wonderful, Counselor, mighty God (cf. Isa. 10:21; Deut. 10:17; Jer. 32:18), everlasting Father (for his people), Prince of Peace (Isa. 9:6-7).  He is anointed with the Spirit of wisdom and understanding, of counsel and courage, of knowledge and the fear of the Lord (Isa. 11:2) and laid as a tested, precious foundation stone in Zion (Isa. 28:16).  He is just victorious, meek, a king riding on a donkey; as king he isnot proud of his power but sustained by God (Jer. 33:17, 20, 22, 26; Zech. 9:9f.), a king whom the people call and acknowledge as “the Lord our righteousness” (Jer. 23:6f–cf. 33:16, where Jerusalem is called the city in which Yahweh causes his righteous to dwell).  he will be a warrior like David, and his house will be like God, like the angel of the Lord who at the time of the exodus led Israel’s army (Zech. 12:8; cf. Mal. 3:1).  He will reign forever; found a kingdom of righteousness, peace, and prosperity; and also extend his domain over the Gentiles to the ends of the earth (Pss. 2, 45, 72; Ezek. 37:25; Zech. 6:13; 9:10; etc.) (244-45).

All in all, I believe that the entire OT finds organic, covenantal ties (historically) and inscripturated revelation (textually) that point to or build off David’s person and kingdom.  Resultantly, it seems legitimate to conclude that one of the reasons why Jesus can say that all Scripture speaks of him (John 5:39), is because of David’s central role in the canon of the OT.  Since Jesus is the greater David, he fulfills in a more exalted way, the mediatorial role (i.e. prophet, priest, and king) lived out by Israel’s first true king, thus fulfilling the typological life of David in the OT, as well as all the other covenantal mediators in th OT.  In this way, David is the greatest personal type of Christ in the Old Testament, or at least that is what I am arguing.  Would love to hear your thoughts.

If this Davidic typology peaks your interest, I encourage you to listen or read  Jim Hamilton’s “The Typology of David’s Rise to Power: Messianic Patterns in the Book of Samuel.”

Sola Deo Gloria, dss