by Doug Ward
After being anointed king of Israel in his youth, David, son of Jesse, waited many years before ascending to the throne. While he was ducking King Saul's spear and building a base of political support from the tribe of Judah, David had time to strategize 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, the Jebusites occupied Jerusalem, 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 the city to send a message to the Jebusites: "Here is what happens to those who defy the God of Israel! Be warned, in due time we will be coming for you as well."(1)
It would be some time before David could act 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).
For David, taking Jerusalem was more than a military and political move. The new capital would also provide a suitable and secure home for the Ark of the Covenant, which for years resided 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). He clothed himself in a linen ephod and robe like a priest (I Chron 15:27). He also directed sacrifices of thanksgiving and danced with joyful abandon as singers and instrumentalists performed.
By officiating the Ark of the Covenant ceremony, David may have seen himself following in the footsteps of an earlier leader in Jerusalem.(2) One thousand years before, in the days of Abram, 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 and his valiant men. Significantly, he blessed both Abram and God. David, now King of Salem, similarly "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).
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 expectations for the kings who would succeed him, and he undoubtedly shared those hopes with God, who in turn expanded divine 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 more prominent 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 Scripture doesn't mention anything 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 raised from the dead to new life, "he can 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 ponder the profound revelation that Jesus, as Messiah, is the eternal king and priest in the order of Melchizedek, we begin to grasp why an overwhelmed David declared this truth about his God and his progeny to be instruction for everyone, everywhere, in every generation.
Footnotes:
(1) See 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.
(2) Robert D. Bergen, 1,2 Samuel, B&H Publishing Group, Nashville, 1996, pp. 332-333.
(3) Walter 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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Want to study this subject in-depth? We recommend, Highways In Their Hearts: A Study In the Psalms of Ascent.
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