The Berean Expositor
Volume 41 - Page 51 of 246
Index | Zoom
The result was that Solomon was proclaimed king, and the rest of David's sons were
set aside so far as succession to the throne was concerned. Throughout the Gospel of the
kingdom, Matthew, the title "The Son of David" is reiterated, for Christ as the Son of
David was born to sit upon the throne of David (Luke 1: 32).
When we turn from the Gospel of the Kingdom to the epistles of the church we do not
find Paul speaking of Christ as the `Son' of David; he goes deeper and calls him "The
Seed of David". As the `Son', Christ was the rightful king of Israel, but this title and rule
did not comprehend all that was conceived by God at the beginning. Paul does not
obtrude into the epistles to the church a title that would confuse these two departments of
the redemptive purpose: he omits the kingdom title and uses the deeper and more
significant title "The Seed of David". Not only so, he uses this title when writing the
epistle to the Romans (Rom. 1: 3) and he uses it again after the dispensation of the
Mystery had come in (II Tim. 2: 8), and Timothy is called upon to `remember' this
relationship, and that it formed an integral part of that which Paul called especially `my
gospel'. In both passages the resurrection is prominent. While therefore David's son
Solomon and his successors are the heirs to the throne, Christ as David's SEED carries
the great primeval promise of God to its glorious consummation.
The Syro-Phoenician woman was made to realize that in Christ as "The Son of David"
she had no place (Matt. xv.22), but the Seed of David was declared to be the Son of God
with power by the resurrection (Rom. 1: 3, 4) and the good news associated with Him in
that capacity was addressed to both Jew and Gentile. While the succession to the throne
came through Solomon, Mary's line descends through Nathan, Solomon's brother, and so
in Matthew we have `The son of David' with special reference to the king and kingdom,
whereas in Luke 3: we have "The Seed of the Woman" descending from David,
through Nathan and Mary. Luke was the evangelist who laboured so faithfully with the
Apostle Paul. It is Luke's account rather than Matthew's that stresses "The Seed", and
there are some commentators who believe that what Paul speaks of as `my gospel' is
actually this gospel according to Luke. In like manner Christ is called "The Son of
Abraham" (Matt. 1: 1) but it is never so called by Paul, for just as we found that Paul
speaks of Christ as the Seed of David, so also does he speak of Christ as the Seed of
"Now to Abraham and his seed were the promises made. He saith not, And to seeds,
as of many; but as of one, And to thy seed, which is Christ" (Gal. 3: 16).
Many of the reference books that have been consulted make Paul here quote from
different passages in Genesis. The Companion Bible refers the reader to Gen. 21: 12
"In Isaac shall thy seed be called". This passage is most certainly quoted in Rom. 9: 7,
and it has one item that attracts it to Gal. 3: 16, and that is, that the word `seed' here
must be understood as being singular, because of the singular verb that follows it "it shall
be called". Turpie's book on quotations refers Gal. 3: 16 to Gen. 22: 18. We feel
however that Paul would remind us that he actually cited the word "And" `And to thy
seed', and consequently we must refer to Gal. 3: 16 to such texts as Gen. 17: 7, 8 or
to Gen. 24: 7 which in the LXX agrees with the words quoted in Galatians. This is