Divine Selection of David as King

The divine selection of David as king is a pivotal event in biblical history, with various Christian traditions interpreting its significance and implications differently. At its core, the narrative revolves around God's sovereign choice of David, a young shepherd, to succeed King Saul and establish a dynasty that would ultimately lead to the Messiah ^[4].

The Biblical Account

The biblical account of David's selection is primarily found in 1 Samuel 16, where the prophet Samuel, under God's instruction, anoints David as the future king of Israel. This event is seen as a divine appointment, with God choosing David based on his heart, rather than his outward appearance or family background ^[6]. The Psalmist reflects on this divine selection, stating that God "has mercy on the king of his selection, David, and on his seed forever" ^{[2, 3]}.

Interpretations Across Traditions

Reformed and Presbyterian Perspectives

Reformed and Presbyterian traditions emphasize God's sovereign election in David's selection. John Calvin notes that God's choice of David was not based on human merit but on divine decree, highlighting the theme of divine sovereignty in the establishment of the Davidic monarchy ^[5]. Similarly, Charles Hodge underscores Christ's kingship as a fulfillment of the Davidic covenant, emphasizing the divine promise and sovereignty underlying David's selection ^[10].

Patristic and Eastern Orthodox Views

Patristic and Eastern Orthodox traditions also underscore the divine initiative in David's selection. Augustine, in his exposition on Psalms, reflects on the significance of David's kingship in the context of Christian worship and the messianic hope ^[8]. John of Damascus, representing Eastern Orthodox thought, discusses the broader context of worship and the significance of David's role in the divine plan ^[11].

Catholic (Scholastic) Perspective

The Catholic (Scholastic) tradition, as represented by Thomas Aquinas, views David's selection as part of the larger narrative of divine providence leading to Christ. Aquinas argues that Christ's descent from David underscores the fulfillment of Old Testament prophecies and the significance of David's kingship in salvation history ^[7].

Jewish (Rabbinic) Interpretation

In Jewish (Rabbinic) tradition, the Babylonian Talmud discusses the significance of David's kingship in relation to messianic expectations. Rabbi Akiva's interpretation of a throne being prepared for David alongside God reflects a complex understanding of David's role and its eschatological implications ^[9].

Shared Ground and Divergent Views

Despite the varied interpretations, all traditions agree on the divine initiative behind David's selection. The biblical text itself emphasizes God's role in choosing David, with 1 Chronicles 28:4 highlighting David's understanding that God had chosen him to be king over Israel ^[1].

The divergence in interpretations stems from different hermeneutical approaches and theological emphases. Reformed traditions tend to focus on the doctrine of divine sovereignty, while Catholic and Eastern Orthodox traditions often see David's selection within the broader context of salvation history and the veneration of saints. Jewish interpretation is deeply rooted in Rabbinic literature and messianic expectations.

The selection of David as king remains a rich and complex topic, reflecting the diverse theological and interpretive traditions within Christianity and Judaism. Each tradition offers insights into the significance of David's role and its ongoing relevance in religious thought and practice.

Sources

1 Chronicles “David perceived that Yahweh had established him king over Israel; for his kingdom was exalted on high, for his people Israel’s sake. -- 1 Chronicles 14:2”
Psalms “Psalms 18:50 (BBE) — Great salvation does he give to his king; he has mercy on the king of his selection, David, and on his seed for ever.”
II Samuel “II Samuel 22:51 (BBE) — Great salvation does he give to his king; he has mercy on the king of his selection, David, and on his seed for ever.”
Smith's Bible Dictionary “Smith's Bible Dictionary: David — (well-beloved), the son of Jesse. His life may be divided into three portions: + His youth before his introduction to the court of Saul; + His relations with Saul; + His reign. + The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 26.17: the honor of Joseph was temporary; but here a stable and durable kingdom is treated of, which should be under the authority of the sons of Judah. Hence we gather, that when God would institute a perfect state of government among his people, the monarchical form was chosen by him. And whereas the appointment of a king under the law, was partly to be attributed to the will of man, and partly to the divine decree; this combination of human with divine agency must be referred to the commencement of the monarchy, which was inauspicio”
Acts (Baptist/Reformed) “John Gill on Acts 13:21: And when he had removed him,.... Either by death, or rejected him from being king while he was living; Sa1 15:23 he raised up unto them David to be their king; who was of the tribe of Judah, and who was raised from a very mean condition, from keeping of sheep, to sit upon the throne of Israel: to whom also he gave testimony, and said, I have found David; a type of the Messiah; he chose him to be king, sent Samuel to anoint him, and at length set him on the throne: the apostle adds, as a further account of him, the son of Jesse; who lived at Bethlehem, where the Me”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Matter From Which the Saviour's Body Was Conceived, Art. 2: Article: Whether Christ took flesh of the seed of David? I answer that, Christ is said to have been the son especially of two of the patriarchs, Abraham and David, as is clear from Mt. 1:1. There are many reasons for this. First to these especially was the promise made concerning Christ. For it was said to Abraham (Gn. 22:18): "In thy seed shall all the nations of the earth be blessed": which words the Apostle expounds of Christ (Gal. 3:16): "To Abraham were the promises mad”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM CXXXII.(5) (part 1): 1. It was right indeed, most beloved, that we should rather hear our Brother,(6) my colleague, when present before all of us. And just now he refused not, but put us off; for he extorted from me that he might now listen to me, on the condition that I also may listen to him, for in charity itself we are all listening unto Him, who is our One Master in heaven. Attend therefore to the Psalm, entitled A Song of Degrees; considerably longer than the rest under the same title. Let us not therefore linger, save where necessity”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sanhedrin 38b.17: The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: “I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita : One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that b”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 122: § 2. Christ is truly a King. Although the kingdom of God had existed from the beginning, yet as everything therewith connected before the Advent was merely preparatory, the Scriptures constantly speak of the Messiah as a king who was to set up a kingdom into which in the end all other kingdoms were to be merged. The most familiar designation applied to Him in the Scriptures is Lord. But Lord means proprietor and ruler; and when used of God or Christ, it means absolute proprietor and sovereign ruler. Apart from Christ’s right in us and so”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 88: Chapter XII .— Concerning Worship towards the East. It is not without reason or by chance that we worship towards the East. But seeing that we are composed of a visible and an invisible nature, that is to say, of a nature partly of spirit and partly of sense, we render also a twofold worship to the Creator; just as we sing both with our spirit and our bodily lips, and are baptized with both water and Spirit, and are united with the Lord in a twofold manner, being sharers in the mysteries and in the grace of the Spirit. Si”

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