|
by
Doug Ward |
After being anointed king of Israel in his youth, David son of Jesse had
to wait a number of years before ascending to the throne. During those years,
while he was ducking King Saul's spear and building a base of political support
from the tribe of Judah, David had time to make plans for his future reign.
Some
of those plans concerned Jerusalem (also known as Salem-Ps 76:2), located six
miles north of his hometown of Bethlehem. Jerusalem would make an ideal capital
for David's kingdom, since it was centrally located in Israel and well-fortified.
Unfortunately, it was not yet under Israelite control. While David was growing
up, Jerusalem was occupied by the Jebusites, who were
safely ensconced in a fortress on the city's southeastern hill.
At
some point early on, David decided that one day he would take Jerusalem. We see
a hint of his intentions in 1 Sam 17:54, where we read that David, after
slaying Goliath of Gath, "took the head of the Philistine and brought it
to Jerusalem." We can imagine David displaying the giant's head on the
wall of Jerusalem to send a message to the Jebusites:
"Here is what happens to those who defy the God of Israel! Be warned that
in due time we will be coming for you as well."1
It
would be some years before David could follow through on his plan. After Saul's
death, it took seven additional years for the fractious tribes of Israel to
unite behind him. Frequent attacks from the Philistines were also an obstacle.
But eventually David led his troops to Jerusalem and captured this prize for
Israel, silencing the jeers of the Jebusites (2 Sam
5:6-7).
|
David
King of Salem |
For David, taking Jerusalem was more than just a military and political move.
The new capital would also provide a fitting and secure home for the ark of the
covenant, which for years had been stored at the house of Abinadab
at Kiriath-jearim (1 Sam 7:1-2). Working closely with
the priests and Levites, David organized a festive celebration around the ark's
journey to Jerusalem (I Chron 15-16) Clothed as a
priest himself in a linen ephod and a linen robe (I Chron
15:27), he directed sacrifices of thanksgiving and danced with joyful abandon
as singers and instrumentalists performed.
In
officiating at the ark ceremony, David may have seen himself following in the
footsteps of an earlier leader in Jerusalem.2
In the days of Abram, a thousand years before, Jerusalem was led by Melchizedek,
a man who was both "king of Salem" and "priest of God Most
High" (Gen 14:18). When Abram returned from recovering the goods and
people taken from that region by an enemy army, Melchizedek provided food and
drink ("bread and wine") for Abram's exhausted men and blessed both
Abram and God. Similarly, as part of the ark celebration, David king of Salem
"blessed the people in the name of the Lord and distributed to all Israel,
both men and women, to each a loaf of bread, a portion of meat, and a cake of raisins"
(1 Chron 16:2-3).
|
Melchizedek
and the Messiah |
David aspired to be a ruler like Melchizedek, functioning as both king and
priest. Later God made a promise to David that exceeded all of his aspirations
and plans: David's dynasty would continue forever (2 Sam 7; Ps 89:20-37).
Overwhelmed by this news, David marveled, "This is instruction for
mankind, O Lord God!" (2 Sam 7:19) In other words, God's promise to David
was vital for the future of the whole human race.3
David
had high hopes for the kings who would succeed him, and he undoubtedly shared
those hopes with God, who in turn provided further revelation. In Psalm 110,
God communicated to David a message for David's "Lord," a mighty king
who would also be "a priest forever after the order of Melchizedek"
(v. 4). Jesus himself identified this Lord as the Messiah (Matt 22:41-46; Mark
12:35-37; Luke 20:41-44) and used Psalm 110 to explain to the sages of his day
that the Messiah was much more than just a human descendant of David.
Following
the lead of their Master, early Christians turned to Psalm 110 for Christological
understanding and insight. (This psalm is the chapter from the Hebrew
Scriptures quoted most often in the New Testament.) From Psalm 110:1, they understood
that the resurrected Christ is in an exalted position, seated at the right hand
of God. He is therefore greater than the angels (Heb
1:13). With his sacrifice complete (Heb 10:11-12), he
intercedes for us (Rom 8:34).
Early
Christians also learned much from the declaration in Psalm 110:4 that the
Messiah is "a priest forever after the order of Melchizedek." The
seventh chapter of the book of Hebrews draws out the implications of Jesus'
connection to the mysterious ancient priest-king of Salem. The author notes
that Melchizedek's name and position identify him as "king of
righteousness" and "king of peace" (v. 2). Since Melchizedek
blessed Abram and received a tithe from him, he must be greater than Abram.
Therefore the Melchizedek priesthood must be greater than that of Abram's
descendant Levi (vv. 4-10). Furthermore, since the Messiah is made a priest by
an oath (Ps 110:4), the new covenant established by that oath must be even
better than the Sinai covenant under which the Aaronic priests served (Heb 7:20-22). Finally, since nothing is mentioned in
scripture about the birth, ancestry, or death of Melchizedek (v. 3), it is
appropriate that a priest of his order be "a priest forever." And
indeed, since Jesus has been resurrected to eternal life, "he is able to
save to the uttermost those who draw near to God through him, since he always
lives to make intercession for them" (v. 25).
When
we consider the truth about Jesus the Messiah, the eternal king and priest of
the order of Melchizedek, we are overwhelmed as David was. This truth continues
to be the most important "instruction for mankind."
1See James K. Hoffmeier, "The Aftermath of David's Triumph Over Goliath:
1 Samuel 17:54 in Light of Near Eastern Parallels," Archaeology in the
Biblical World, Vol. 1 (1991), No. 1, p. 22.
2Robert D. Bergen, 1,2 Samuel, B&H Publishing Group, Nashville, 1996,
pp. 332-333.
3Walter
Kaiser suggests the translation, "This is the charter for humanity, O Lord
God!" for David's exclamation in 2 Sam 7:19. See The Messiah in the Old
Testament, Zondervan, Grand Rapids, 1995, p. 79.
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