And Yahweh said, “This is the one; anoint him.” So Samuel took the horn full of oil and anointed him in the presence of his brothers. The spirit of Yahweh came upon David from that day onward. (1 Sam. 16:12-13)
David the son of Jesse, the man highly exalted, the anointed one of the God of Jacob, the sweet psalmist of Israel. (2 Sam. 23:1)
David was anointed by God, making him an anointed one or messiah (mashiach; Greek christos). David is also referred to as messiah two other times in 2 Samuel (19:21; 22:51). This highlights his exalted status, while also distinguishing him from the God who anointed and appointed him.
“Yahweh declares to you [David] that He Himself will make you a dynasty. When your days are fulfilled and you lie down with your ancestors, I will raise up your descendant, one of your own sons, and I will establish his kingdom. He will build a house for My name, and I will permanently establish the throne of his kingdom. I will be his Father, and he will be my son. When he sins, I will correct him with the rod of men, and the blows of the sons of men. But My kindness will not be removed from him as it was from Saul, whom I removed from before you. Your house and your kingdom will stand before Me permanently; your throne will stand permanently.” (2 Sam. 7:11-16)
“And I will establish him in My house and My kingdom permanently, and his throne will stand permanently.“ (1 Chron. 17:14)
King David stood up and said... “Of all my sons — for Yahweh has given me many sons — He has chosen my son Solomon to sit on the throne of Yahweh’s kingdom over Israel. And He said to me, ‘Solomon, your son, is the one who will build My house and My courts, for I have chosen him to be My son, and I will be his Father.’” (1 Chron. 28:5-6)
In these passages, Yahweh promises David that He will establish his dynasty through one of his sons, Solomon, who will become Yahweh’s own son. This is the basis for the title, “son of God,” which highlights the exalted status of the Davidic king, while also distinguishing him from and subordinating him to God. Furthermore, by comparing 2 Samuel 7 and 1 Chronicles 17, we can see that David’s house and kingdom was considered equivalent to Yahweh’s own house and kingdom.
David said to the whole assembly, “Praise Yahweh, your God!” So the whole assembly praised Yahweh, God of their fathers, and bowed down and worshipped Yahweh and the king. (1 Chron. 29:20)
In this passage, David is worshipped alongside Yahweh, showing the high status to which God had exalted the king. There are numerous other instances where people are said to bow down and/or worship (shachah) before David and his son Solomon (1 Sam. 25:23, 41; 2 Sam. 1:2; 9:6, 8; 14:4, 22, 33; 16:4; 18:28; 24:20; 1 Kgs. 1:16, 23, 31, 53; 1 Chron. 21:21). However, this is the clearest instance of worship of the Davidic king, because both God and the king are said to be worshipped with a single verb, showing that (at least in this instance) they were worshipped in the same way.
Solomon sat upon Yahweh’s throne as king in the place of his father David; he prospered and all of Israel obeyed him. (1 Chron. 29:23)
“May Yahweh, your God, be praised, who delighted in placing you on His throne to be king for Himself. Because your God has loved Israel, to establish them forever, He made you king over them to make fair and right judgments.” (2 Chron. 9:8)
“Now you declare that you will resist the kingdom of Yahweh, which is in the hands of the descendants of David!” (2 Chron. 13:8)
God placed Solomon upon His own throne, to rule over His own kingdom, and gave him the authority to judge. This again highlights the authority and exalted status which was given to the Davidic kings of Israel, as the authorized representatives of Yahweh.
The Davidic king in Psalm 2
Psalm 2 is often taken to be a Messianic prophecy, and it was understood to refer to Jesus in the New Testament (Acts 4:25-28; 13:33; Heb 1:5; 5:5; Rev. 2:27; 19:15). However, in its original historical context, it was written for the coronation of the Davidic king. [1] Because it’s attributed to David (Acts 4:25), and written partially from a first-person perspective (Psa. 2:7), this psalm was most likely originally written for David upon his coronation in Jerusalem. In later periods, it was taken to refer to the eschatological Messiah, who is the ideal Davidic king.
The kings of the earth take their stand, and the rulers conspire together, against Yahweh and His anointed one. (v. 2)
Here, the Davidic king is referred to as God’s anointed one or messiah (mashiach; Greek christos). Because the king is the authorized representative of God on earth, to take a stand against the king is also to take a stand against Yahweh, and vice versa.
Then He angrily speaks to them and terrifies them in His rage: “I myself have installed My king on Zion, My holy hill.” I will declare the decree of Yahweh. He said to me, “You are My son; today I have begotten you. Ask Me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.” (vv. 5-8)
The Israelite king becomes the son of Yahweh and is figuratively “begotten” on the day that he is installed as king in Jerusalem. This title establishes the king as subordinate and obedient to God, while also declaring his exalted status and close personal relationship with God. Whereas the title “son of God” was previously only given to Solomon (1 Chron. 28:5), this psalm expands it to all the Davidic kings. During this period, it was common for kings of the Ancient Near East to be described as the “son” of their god, meaning that they ruled on behalf of their god, as his vassal. [2]
Serve Yahweh with fear and rejoice with trembling. Do homage to the son, lest he be angry, and you perish in the way, when his wrath is kindled just a little. Blessed are all those who seek refuge in him. (vv. 11-12)
This section of the psalm establishes both God and the king as worthy of homage, just as in 1 Chronicles 29:20. Moreover, the king as son of God is to be trusted as a refuge, even though elsewhere it is God who should be trusted as a refuge, even by the king himself (e.g., 2 Sam. 22:3, 31; Psa. 5:11; 7:1; 16:1).
The Davidic king in Psalm 45
Like Psalm 2, this psalm is often taken to be a Messianic prophecy, especially because it is cited in the New Testament as referring to the Son (Heb. 1:8-9). However, it’s evident from the psalm itself that it was originally written for the wedding or coronation [3] of a contemporary Israelite king. The king lives in an ivory palace, like the kings of eighth-century Israel (Psalm 45:8 cf. 1 Kgs. 22:39; Amos 3:15), he marries a princess from Tyre (vv. 10-13), and is said to have sons (v. 16); yet none of these things are true of Jesus. Thus, this psalm was written for an Israelite king during the pre-exilic period, most likely Solomon or Ahab. [4] Later it was applied to the Messiah, as the ideal Davidic king.
A Contemplation of the Sons of Korah, a Song of Love. My heart overflows with a beautiful song; I address my verses to the king; my tongue is like the pen of a ready scribe. (v. 1)
This psalm unambiguously establishes that songs of praise can be directed toward the human Davidic king, despite the common assumption that songs of praise should only ever be directed toward God in a monotheistic framework.
Gird your sword upon your thigh, O mighty one, in your glory and your majesty. (v. 3)
Two unique attributes of God, “glory” and “majesty,” are attributed to the Davidic king in this verse (cf. Job 40:10; Psa. 96:6; 104:1; 111:3; 145:5). This is because God has invested the king, who is His authorized representative, with these attributes (Psa. 21:5). Interestingly, these same two attributes are singled out in the New Testament as having been given to Jesus (Heb. 2:9).
Your throne, O God, is permanent; the scepter of your kingdom is a scepter of justice. You have loved justice and hated evil; therefore God, your God, has anointed you with the oil of joy above your companions. (vv. 6-7)
The king, as the authorized representative of God, is given the title “God” (elohim). Despite this exalted title, God is still the king’s God, and his position has been given to him by God, so he is unambiguously subordinate to God. The king has also been anointed by God, making him an anointed one or messiah.
Because he is your lord, worship him. (v. 11)
The king, having been invested with the attributes and title of God, is said to be “lord” of his bride and therefore she is exhorted to worship (shachah) him. This verb can also be translated as “bow down,” as can the Greek equivalent proskuneo which is applied to Jesus in the New Testament.
The Davidic king in Psalm 72
This psalm was originally written by David, as a prayer to God about his son Solomon. This is shown by the fact that the attributed title of this psalm is “Concerning Solomon,” and the end of the psalm states that it is a prayer of David (v. 20). Solomon is called both “the king” and “the king’s son” (v. 1), implying that the psalm was written during his co-regency period when he ruled as king alongside David (1 Kgs. 1).
O God, give the king Your judgments, and the king’s son Your righteousness. He will judge Your people with righteousness and Your poor with justice. (vv. 1-2)
In these verses, David prays for God to give authority to judge to his son Solomon. As God's authorized representative, Solomon has the power to judge Israel using God’s own judgments, as we saw already in 2 Chron. 9:8 where Solomon sits upon Yahweh’s throne of judgment over Israel. This is also another instance in which God invests the king one of His attributes, specifically “righteousness.”
And all kings shall worship before him, and all nations shall serve him. (vv. 10-11)
Solomon is said to be worshipped (shachah) and served (‘abad), using the same verbs that are elsewhere used to describe monotheistic worship of God alone. Exodus 20:5 says, “You shall not worship [shachah] or serve [‘abad] them, for I, Yahweh your God, am a jealous God.” Likewise, “You shall fear Yahweh your God and serve [‘abad] Him only” (Deut. 6:13 cf. Matt. 4:10). Yet the Davidic king is apparently the exception to this rule, because he, in whom God has invested His attributes and judgments, is not only allowed to be worshipped and served but commanded to be worshipped and served.
For he will deliver the needy when they cry out, and the oppressed who have no helper. He will have mercy on the poor and needy, and will save the souls of the needy. He will redeem their souls from violence and oppression, and their life will be precious in his sight. (vv. 12-14)
Here, Solomon is said to be the deliverer of the people of Israel, who saves and redeems their souls (nephesh; Greek psuche). Despite the fact that God is said to be the only Savior (Isa. 43:11), He bestows upon the Davidic king the ability to save, just as He also gives him the authority to judge.
The Davidic king in Psalm 89
Psalm 89:19-37 is explicitly written about David and the pre-exilic dynasty of kings which came from him. However, it also looks forward to the eschatological king who will restore Davidic rule over Israel (vv. 38-51).
Your arm is mighty, Your hand is strong, Your right hand is exalted. Righteousness and judgment are the foundation of Your throne, lovingkindness and truth go before You. (v. 13-14)
“I have found David, My servant; with My holy oil I have anointed him. My hand will support him, and My arm will strengthen him.” (vv. 20-21)
“My truth and lovingkindness will be with him, and in My name his strength will be exalted.” (v. 24)
In this psalm, God invests more of His attributes into the Davidic king, including His lovingkindness (chesed), truth (emet), and exalted strength. Even in his exalted status, David is still distinguished from God, the One who anointed him — thus making him an anointed one or messiah.
You rule over the majesty of the sea; when its waves surge, you still them. (v. 9)
“I will set his hand over the sea, and his right hand over the rivers.” (v. 25)
God shares His authority over the sea with His authorized representative David, showing the extent to which the Davidic king has been exalted.
“He will call out to Me, ‘You are my Father, my God, and the rock of my salvation.’ I will make him My firstborn, the highest of the kings of the earth.” (vv. 26-27)
David, like his son Solomon, is said to be the son of God, in such a close personal relationship with God that he can refer to Him as “my Father.” He is not only the son of God, but the firstborn of God, the most exalted king. Nonetheless, even in his exalted state, God is still David’s God, showing that he is distinguished from and subordinate to God.
The Davidic king in the Prophets
For unto us a child is born, unto us a son is given. The government will be upon his shoulder, and his name is called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. His dominion will be great, and there will be no end of peace, upon David’s throne and over his kingdom, to order it and establish it with judgment and righteousness, from now and forever. The zeal of Yahweh of hosts will accomplish this. (Isa. 9:6-7)
Many Christians understand this prophecy to be referring to Jesus, but Isaiah is more concerned with issues contemporary in his day (8th century BC). The larger pericope in which this prophecy is set concerns the invasion of Assyria (Isa. 8:1-15; 9:8-10:18). Therefore, the king whose birth is described in Isa. 9:6 must be Hezekiah, through whom God repelled the Assyrian invasion of Judah (Isa. 36-37). Hezekiah is given the title “Mighty God,” reflecting his status as the authorized representative of God (cf. Psa. 45:6-7). However, he is also distinguished from God, in that Yahweh brings about his authority (v. 7).
In that day Yahweh Himself will defend the inhabitants of Jerusalem, and the weakest among them will be like David, and the house of David will be like God, as the messenger [malak] of Yahweh before them. (Zech. 12:8)
This is unambiguously a Messianic prophecy, and it describes a future Davidic king who would be “like God” and “the messenger of Yahweh,” that is, Yahweh’s authorized representative. Just as in Psalm 45:6 and Isaiah 9:6, this shows that the Davidic king (including the eschatological Messiah) was considered “God,” but actually only a representative of God.
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[1] William H. Brownley, “Psalms 1 - 2 as a Coronation Liturgy,” Biblica 52, no. 3 (1971), 321-336; James W. Watts, “Psalm 2 In The Context Of Biblical Theology,” Horizons of Biblical Theology 12 (1990), 74-76.
[2] M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” Journal of the American Oriental Society 90, no. 2 (1970), 190-194; A. Yarbro Collins and John J. Collins, King and Messiah as Son of God (Grand Rapids, MI: Eerdmans, 2008), 1-24.
[3] For a defense of the coronation interpretation of Psalm 45, see James M. Trotter, “The Genre and Setting of Psalm 45,” Australian Biblical Review 57 (2009), 34-46.
[4] Claude Mariottini, “Jezebel’s Wedding Song — Part 1,” Dr. Claude Mariottini — Professor of Old Testament (blog), 11 December 2007.
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