The Son of David
The Gospel of Matthew calls Jesus the “son of David.” In his life story, he demonstrates what it means to be the King of Israel and the royal “Son of God.” Traditionally, this last designation is linked to the House of David; but in Matthew’s account, the old understanding of what it means to be the Messiah is altered radically. The Greater “Son of David” is far more than the Ruler of Israel and the nations, he is a King of a very different kind.
Nevertheless,
Matthew’s account presents the Nazarene as the Messiah and heir to David’s Throne
by applying scriptural citations and allusions to him, the very one destined to
die on a Roman cross.
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| [Photo by Joshua Earle on Unsplash] |
For example, at his baptism, the Spirit descended on him “like a dove,” and the voice from heaven declared: “This is my Son, the beloved, in whom I delight.” The description combines words from two messianic passages:
- (Psalm 2:7) – “Yahweh said to me: You are my son; this day have I begotten you.”
- (Isaiah 42:1) – “Behold, my servant, whom I uphold; my chosen, in whom my soul delights. I have put my Spirit upon him; he will bring forth justice to the Gentiles.”
But
the gospel account does not simply pile on proof texts to validate his
genealogical credentials. By combining these prophecies, a messianic figure is
presented who fulfills the roles of Israel’s King and that of the Servant of
Yahweh from the Book of Isaiah.
ROYAL SUFFERING SERVANT
First,
he is the “son of David” destined to reign from Zion. Second, he is the
“Suffering Servant” described in the Book of Isaiah, the one who is
“cut off out of the land of the living for the
transgression of my people.”
One
role cannot be understood apart from the other.
Though the two functions seem incompatible, in Jesus, they are inextricably
linked. The same words are heard again at his Transfiguration when “a voice out of the cloud declares, This is my
beloved Son, in whom I am well pleased; hear him!” – (Isaiah 53:8, Matthew 17:5).
In
the New Testament, the second Psalm is applied to Jesus in his present role as the Messianic
figure who reigns at God’s “right hand” on the Davidic Throne. This is
the psalm that promises that one of David’s descendants will reign in Zion - (Psalm 2:1-9).
THE CONSPIRACY
As
predicted by the Psalmist, Jesus endured the
conspiracy to overthrow God’s “anointed one” when the
religious leaders of Israel set out to destroy him - the “chief priests and the whole council sought false witness
against Jesus that they might put him to
death” - (Matthew 26:59, 27:1).
And
that is how the early church interpreted the Psalm. For example, after enduring
threats from the priests and Sadducees, Peter prayed:
- “O Lord, you made the heaven and the earth and the sea, and all that in them is, who by the Holy Spirit, by the mouth of our father David your servant, did say, ‘Why did the Gentiles rage, and the peoples imagine vain things? The kings of the earth set themselves in array, and the rulers were gathered together, against the Lord, and against his Christ; for of a truth in this city against your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, to do whatsoever thy hand and thy council foreordained to come to pass” - (Acts 4:24-28).
Like
Matthew, Peter also combines the image of the Suffering Servant with
the royal figure described in the second Psalm. But it is not just the nations
of the Earth that raged “against Yahweh and His anointed,” but especially
the priestly leaders of Israel.
His
murder was anticipated in Christ’s parable about the vineyard and its tenants.
At harvest time, the owner sent several servants to “receive the fruit”
that was due. However, each time he did so, the “tenants” abused and
even killed his agents.
Finally,
he sent his “son,” expecting them to respect his heir. But the “tenants”
were bent on “seizing the inheritance” for themselves no matter what, so
they murdered him - (Matthew 21:33-45).
The
parable echoes the words from the second Psalm that describe the conspiracy
against “Yahweh’s anointed.” His parable was directed against
the very ones who were plotting his demise: “When the chief priests and Pharisees heard his parables, they perceived that he was speaking of them.”
THE WAY TO THE THRONE
Jesus
certainly was the heir of David who was destined to reign forever. But before
his exaltation, he suffered as the Servant of Yahweh,” and that is
precisely what occurs in Matthew’s account.
He was exalted and given “all power in heaven and on earth” but only after his death and resurrection. Paradoxically, he conquered his enemies by undergoing an unjust and shameful death, dying for his enemies rather than slaying them.
And
since his resurrection, he has reigned on the Davidic Throne as the “Ruler
of the kings of the earth.” And this is why ever since he has been sending his
followers as his priestly envoys to herald his Good News of God’s Kingdom “to
the uttermost parts of the earth” – (Psalm 2:12, Matthew 28:18-20, Acts
1:6-9).
The
final act in Matthew is the “commissioning” of the disciples. The
picture is not of a political revolutionary or dictator dispatching his armies
to destroy his opponents, but of an already ruling monarch sending his heralds throughout
his domain to announce his victory and reign – (Matthew 28:18-20).
Thus,
Jesus IS the heir to the Messianic Throne, the “son of David.” But
first, he became the “Servant of the Lord,” the one who suffered for His
people and his enemies. And so, the royal road to Mount Zion must pass through Golgotha.
