Sure Mercies of David
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That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.—Hebrews 6:18

Richard Evans

Centuries after the death of Abraham, God set forth through the prophet Nathan yet another oath-bound covenant (Psalm 89:3; 132:11)—an unconditional covenant with David, king of Israel.

“Moreover I [God] will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; … I will set up thy seed after thee [David], which shall proceed out of thy bowels, and I will establish his [the seed’s] kingdom. … But my mercy shall not depart away from him [the seed], as I took it from Saul, whom I put away before thee [David]. And thine house [even]1 * thy kingdom [Israel] shall be established for ever before thee: thy throne shall be established for ever” (2 Samuel 7:10-16).

This promise, a promise whose fountainhead is divine mercy (Deuteronomy 4:31; 32:43; Psalm 18:50), addresses four entities —people, seed, house (or, kingdom), and throne. Though different, the four are inseparable and are to be “established for ever.” Like that given Abraham, the ultimate outcome of this God-mediated covenant (Hebrews 6:17) does not depend upon creature righteousness. Streaming forth from divine mercy, it is unconditional! Against all contingencies the future of David’s throne, David’s house (kingdom), and God’s people Israel, are to be secure under the reign of David’s seed (Messiah, the Anointed).

“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: … Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom [Israel], to order it [the government],2 and to establish it [the kingdom]2 with [sovereignty]3 and with [righteousness]4 from henceforth even for ever. The zeal of the LORD of hosts will perform this” (Isaiah 9:6,7).

The “child” that is to sit on David’s throne is David’s seed. The perpetuity of that seed, that throne, and that kingdom—thus, God’s people Israel—was affirmed by divine oath and that oath had its origin in God’s mercy and holiness.

“I [God] have made a covenant with my chosen, I have sworn [an oath] unto David my servant, Thy seed [Messiah, the Anointed] will I establish for ever, and build up thy throne to all generations. Selah. … My mercy will I keep for him [David] for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. … Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as [the]5 faithful witness in heaven [the rainbow]. Selah.” (Psalm 89:3-37).

God swore an oath that the promise of David’s covenant is as certain as the sun, the moon, and the rainbow of his oath-bound covenant with Noah.5

The Torah of Humanity

Within God’s oath-bound covenant with David there is a statement concerning David’s seed that is obscure, and the Hebrew is often rendered inadequately. One translation that gives the proper thought reads:

“I [God] shall be his Father, and he [David’s seed (vs. 12)] will be My son. He will be a guide to the wandering; and I will cause him to correct men [the human creation] with a staff, and the sons of Adam with a touch” (2 Samuel 7:14, F. Fenton).

Like the Abrahamic covenant, the covenant with David is not only personal and national, but also universal. David’s seed, anointed as King and High Priest of God after the order of Melchisedec (Hebrews 1:9; 7:21-28), will “correct” the “sons of Adam” with the gentle leading of a shepherd’s staff and the touch of a loving hand.

David’s response to this promise, a promise cascading from God’s mercy, reveals he understood its significance and was awestruck by it:

“Who am I, O Lord GOD? and what is my house [kingdom], that thou hast brought me hitherto? And this was yet a small thing in thy sight,O Lord GOD; but thou hast spoken also of thy servant’s house [kingdom] for a great while to come. And [this is] the manner [torah] of man [adam], O Lord GOD.” (2 Samuel 7:18,19).

David’s statement is not a question as given in the King James, but is a salient observation: “this is the torah of adam,” where adam is used in the general sense for all of human creation. Unhappily, this observation is obscured in most English translations. Taken in the simplest and most literal sense, it denotes David’s understanding of the covenant as a restatement of God’s purpose for creating the human race (Genesis 1:26) and his subsequent covenant with Abraham (Genesis 22:15-18). God swore to use David’s seed as a chosen seed of Abraham to bring blessing to all of humankind, the “sons of Adam.” This promise is the Torah of Humanity, a promise first suggested when God said “let us make man in our image [with free-will], after our likeness [as a being of love (1 John 4:8,16)]” (Genesis 1:26).

The Sure Mercies

Surging up from divine mercy (2 Samuel 7), affirmed by God himself (Psalm 89), and foretold by the prophet (Isaiah 9), this wondrous promise to David is witnessed often in the inspired Word.

“Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch [anointed Seed], and [as] a King [he] shall reign and prosper [see ASV, NASB, RSV, NRSV], and shall execute [sovereignty]3 and [righteousness]4 in the [land]6 [Israel]. In his days Judah shall be saved, and Israel shall dwell safely: and this is his [the Branch’s] name whereby he [as the Anointed] shall be called, THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:5,6).

“And I [God] will pour upon the house [kingdom] of David, and upon the [inhabitant]7 of Jerusalem [anointed Seed of David], the spirit of grace and of supplications: … In that day [when God returns to Israel]8 there shall be a fountain opened to the house [kingdom] of David and to the inhabitants7 of Jerusalem [the people of Israel] for sin and for uncleanness” (Zechariah 12:10; 13:1).

The days that Jeremiah said were to come are the days Zechariah described, the days a fountain is opened “for sin and for uncleanness.” In those days David’s anointed Branch [Seed] is sovereign, “Judah shall be saved, and Israel shall dwell safely.” Ezekiel used a metaphor of sheep and shepherd when describing those days—days following a “dark day,” days that reveal God’s unconditional mercy, the Torah of Humanity.

“For thus saith the Lord GOD; Behold, I, even I, will both search my sheep [Israel’s faithful remnant (Ezekiel 6:8; 14:22)], and seek them out. … and will deliver them out of all places where they have been scattered in the cloudy and dark day [the “day” of Jacob’s Trouble (Jeremiah 30:7-11)]. … And I will set up one shepherd [David’s anointed Branch, (Seed) (Jeremiah 23:5; 30:9; 33:14,15)] over them, and he shall feed them, even my servant David [David’s Branch]; he shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them; … And I will make them [Israel’s faithful] and the places round about my hill [Zion (Psalm 132:13,14; Revelation 14:1)] a blessing [for humankind]” (Ezekiel 34:11-26).

A regathered Israel, with David’s Branch (Seed) sovereign, will be God’s human agent for realizing the return of his earthly creation to its original glory, the mercy God promised David (Psalm 28:6-9; Isaiah 16:5).

“For a small moment have I [God] forsaken thee [Israel (vs. 5)]; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment [the “dark day” of Jacob’s Trouble]; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. For this is as the waters of Noah unto me: for as I have sworn [an oath] that the waters of Noah should no more go over the earth; so have I sworn [an oath] that I would not be wroth with thee [Israel], nor rebuke thee. For the mountains9 [worldly nations] shall depart, and the hills9 [false religious systems] be removed; but my [God’s] kindness shall not depart from thee [Israel], neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee” (Isaiah 54:7-10).

As the prophet continued, he introduced the arresting phrase that is the title of this article. God speaking through the prophet admonished the people of Israel as “servants of the LORD” (Isaiah 54:17).

“Incline your ear [Israel], and come unto me [God]: … and [as my earthly servants] I will make an everlasting covenant [New Covenant] with you [both houses, Israel and Judah (Jeremiah 31:31-34)], even the sure mercies of David” (Isaiah 55:3).

By the New Covenant—the covenant ratified by the sacrifices of God’s second chosen people, the Church (Hebrews 9:16,17 Diaglott)—the “sure mercies” promised David will be fulfilled: “And in mercy shall the throne [of David] be established: and he [David’s seed, the Anointed] shall sit upon it in truth in the tabernacle [house] of David, [governing],3 and seeking [governance]3 [from God (Genesis 25:22; Exodus 18:15; 2 Kings 22:13,18; 2 Chronicles 34:21)], and hasting righteousness” (Isaiah 16:5).

The prophet probably used “tabernacle,” or “tent,” in lieu of “house” to emphasize the fallen condition of the once great kingdom of David (Acts 15:13-17). The rebuilding of the “tabernacle” (kingdom) of David (Acts 15:16) will be the maturation of the “sure mercies of David,” the Torah of Humanity (2 Samuel 7:19).

“And as concerning that he [God] raised him [Jesus, David’s seed] up from the dead, now no more to return to corruption10 [to the corrupted physical realm, where Satan has reigned], he said on this wise, I will give you [as High Priest (Hebrews 7:21)] the sure mercies of David [the Torah of Humanity, the blessings of the New Covenant]” (Acts 13:34).

The statement “no more to return to corruption” indicates the Second Advent return of the Anointed will not be physical as so many in Christendom believe. As Paul taught, Jesus gathers his Bride “in the air” (1 Thessalonians 4:17)–the spirit realm from which Satan has reigned for so long (2 Corinthians 4:4; Ephesians 2:2). Just as that Evil One has been, the Anointed will be invisible to the physical eyes of humanity.

Though invisible, God’s “holy arm,” the Anointed (Psalm 98:1; Isaiah 51:9), will deliver Israel; and, the “sure mercies” will pour forth a salvation that reaches to the ends of the earth (Isaiah 52:9,10). That is “the hope set before us” by the “immutable” oaths of God (Hebrews 6:18).

“Break forth into joy … the LORD [God] hath comforted his people [Israel], he hath redeemed Jerusalem. The LORD [God, following his return to Israel]8 hath made bare his holy arm [David’s seed, the Anointed] in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God [the salvation of his human creation, the Torah of Humanity]” (Isaiah 52:9,10).

End Notes

1.  Hebrew prefix waw–and, but, even, namely.

2. The Hebrew words rendered “it,” “government,” and “kingdom,” are all feminine; “peace” is masculine.

3. The common rendering of mishpat, Strong’s #4941, as “judgment” is defective as it restricts the thought to only judicial functions of government. In ancient times there was no separation of powers as is common today. The verb shaphat, Strong’s #8199, from which mishpat is derived, means “to rule, govern” and refers to all functions of government. This broader meaning should be carried over to mishpat.

4. tsedaqah, Strong’s #6666–righteousness. The common rendering “justice” fails to adequately convey the thought of the root which basically connotes conformity to an ethical or moral standard.

5. The Hebrew text has the article which makes the assertion allude to a specific witness, i.e., the one validated by God following the flood (Genesis 9:12-17; Isaiah 54:9).

6. ’erets, Strong’s #776–ground, earth, land. Often used in the O.T. in reference to the land God promised Israel (Exodus 12:25; Deuteronomy 6:3; 27:3; Joshua 22:4).

7. The Hebrew word rendered “inhabitants” in Zechariah 12:10 is singular, while that in Zechariah 13:1 is plural.

8. Deuteronomy 30:3; Jeremiah 12:15; Zechariah 14:2,3; Acts 15:13-17. Shekinah leaving and returning (Ezekiel 9:3; 11:23; 43:2-4).

9.  Mountain(s) and hill(s) are used figuratively in the inspired imagery of the Bible—mountains for large kingdoms or nations, hills for smaller kingdoms. Also, in ancient times hills were often set aside as venues for the worship of false gods (Psalm 46:2, 3,6; Isaiah 2:2,3; 11:9; 25:6-8; Jeremiah 50:6; Daniel 2:35,44; Joel 2:1; Zechariah 4:7; Matthew 17:20).

10. diaphthora, Strong’s #1312, meaning complete corruption. An intensified form of phthora, #5356. In the Bible “corruption” refers to the immorality of the spirit (2 Corinthians 11:3; Ephesians 4:22; 1 Timothy 6:5; 2 Timothy 3:8), not to the decay of the body.

 

 

On the Other Hand ...
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Four points in particular in the previous engaging and thoughtful article caught our attention, on which we tender some suggestions.

1. Hebrews 6:17 speaks of God confirming his purpose “by an oath” (singular). Paul has in mind the oath in Genesis 22:16, when God swore by himself that he would fulfill his covenant with Abraham. Of course any covenant given by God, whether sworn or not, would be inviolable, immutable. But as Paul observed, “God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath.” By this means God condescended to grant Abraham the kind of assurance customary among men (Hebrews 6:16). Thus by two immutable things—God’s covenant, and now his oath—the matter is doubly attested.

2. 2 Samuel 7:10-16 records a promise God gave to King David which is summarized in verse 16: “Thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.” Specifically, God assures him that unlike the case of Saul, whose disobedience led to the rending of the kingdom away from his line, this would not be so with David’s posterity.

If his son was wayward, he would be chastened, but David’s line would not lose the right of the kingdom: “If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: but my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee” (verses 14,15). So it was with Solomon.

That this is the meaning of 2 Samuel 7:14-16 seems apparent also from the reference to this passage in Psalm 89:30-33, which expresses the same thought: “If his children forsake my law, and walk not in my judgments ... then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving kindness will I not utterly take from him.”

The rendering of the passage in 2 Samuel from the Fenton version modifies the language to avoid the words iniquity, rods or stripes as applied to the son of David. Presumably this is because Fenton recognized that the son of David had an important fulfillment in Jesus, as Hebrews 1:5 attests, and of course Jesus had no iniquity. It is an understandable attempt. But it violates the evident sense as determined by most translations, and by the parallel passage in Psalm 89.

A better reconciliation is to recognize that this prophecy, as others in holy writ, are composed so as to describe both an immediate fulfillment (Solomon), and a later fulfillment (Jesus). In this case the solution was to use the conditional “if”—“if he commit iniquity.” Solomon did, Christ did not.

3. 2 Samuel 7:19 uses the expression “the manner of man,” for which the article proposes “the Torah of Humanity.” This seems a confusing term. When we hear the word “Torah” we naturally think of the five books of Moses, which did not apply to “humanity” but to Israel, and is not what verse 19 refers to. The word “manner” is number 8452 in Strong’s Concordance, which says “prob. feminine of 8448, a custom.” The rendering of the phrase is variable according to translation. If the King James version is correct, then it is part of a rhetorical question by King David, in awe of the scope of God’s promises, as though to recognize how much grander are God’s promises than those customary among men. For other options see NASB, NIV, and Rotherham.

4. The expression “sure mercies of David” comes from Isaiah 55:3. It applies to the promise of God to David about his throne, which endures forever through Jesus, the son of David. The expression is cited in Acts 13:34 about the resurrection of Christ, when he entered into his heavenly reward and inherited the throne of David. But Jesus will have fellow-heirs of this throne, whom he “will grant to sit with me in my throne” (Revelation 3:21). Thus the “sure mercies of David” apply also to the followers of Christ who share his throne. (See also the Question Book, What Pastor Russell Said, p. 192.)

—David Rice