Seeing the Son of David

by Roderick Barnes Prophecy

Seeing the Son of David (Matthew 1:1; 22:43; 45)

What is the point of telling me that Jesus is the Son of David? To answer that question we have to look at what the term means to the people of the New Testament. To people living in the New Testament period, the phrase Son of David was loaded. Using it meant that the person was expressing messianic expectations. All by itself the term Son of David is a messianic title. We miss the speaker’s message when we see them refer to Jesus as the Son of David and think of this as merely a genealogical description. Son of David carried royal, covenantal, and eschatological meaning. Those meaning can be found in the Hebrew Scriptures and Second Temple Jewish expectations.

  • The Royal Aspect of Son of David – The foundation of regarding the title Son of David is based on God’s covenant with David. The LORD promises King David a line and lasting kingdom through his descendant: “I will raise up your seed after you… and I will establish the throne of his kingdom forever.” (2 Samuel 7:12–13) Thus, to a Jewish hearer, “Son of David” meant: (1) A legitimate heir to David’s throne,  (2) a king whose right to rule came by divine promise, and (3) a ruler whose kingdom would have enduring, even eternal significance. This title was not merely a metaphor; it was a reference to God’s promise to David — a line and a lasting kingdom.

 

  • The Roles of the Son of David – Most Jews expected the Son of David to be: (1) a national deliverer, (2) arestorer of Israel’s sovereignty, (3) One who would defeat Israel’s enemies (Rome, in their context), and (4) A restorer of justice, law, and worship. How did they get these expections? These expectation were birthed and shaped by texts such as:

    • Isaiah 11:1–10 (a shoot from Jesse)

    • Jeremiah 23:5–6 (a righteous Branch from David)

    • Ezekiel 34:23–24 (David as shepherd-king)

Thus, Son of David implied political restoration, even if Jesus redefined how that restoration would occur.


What follows are my findings on the phrase Son of David in the Gospel of Matthew.

  • Matthew 1:1 —2 In the opening of the gospel and the beginning of Jesus’ genealogy. We must not miss that the first thing that the author would have us to know about His subject: He is descended from David. In this way Matthew sets out the premise of the book and begins his proof.
  • Matthew 1:20 — In the address of the angel to Joseph concerning Mary’s Baby we are told that the angels regard Joseph as a descendant of David. Through Joseph the Baby will inherit a legal right to the throne of David. It is important to note that Joseph is descended from David through Solomon and Jeconiah; this blood line cannot ascend to the throne.1 Mary is also descended from David through his son Nathan. Through her Jesus receives his blood right to the throne.
  • Matthew 9:27 — In the importunate prayers of the two blind men of Capernaum we are told that they regard Jesus as being the heir to the throne of His father. The blind can see who He is, friend!
  • Matthew 12:23 — In the question of the amazed multitudes concerning the identity of Jesus, there is the question of whether or not Jesus is the Son of David. The question of the crowd shows that Jesus is viewed through the lens of messianic expectations. To see Jesus properly is not to see him as a son of David (υἱὸς Δαυίδ) (Matthew 1:20) but the Son of David (ὁ υἱὸς Δαυίδ)(Matthew 12:23). Jesus of Nazareth is not merely in the line but is in fact the culmination of the line.
  • Matthew 15:22 — In the crying out of the Gentile woman of Canaan as she requested help for her daughter. The Gentiles know that the help of the nations will be a Jew (Matthew 15:27) and that he will be the heir to the throne of David.
  • Matthew 20:30-31 — Jesus is referred to as the Son of David twice in the requests for mercy of two blind men. It is not to be overlooked that in each case where he is addressed by the blind that they call him Lord and Son of David.
  • Matthew 21:9 — In the crying out of the multitude as Jesus enters the city.
  • Matthew 21:15 — In the crying out of the children as Jesus enters the temple.
  • Matthew 22:42 — In the answer of the Pharisees to the question of Jesus concerning the genealogy of the Christ.

Besides these occurrences David is mentioned by Jesus in His response to the criticism of His disciples (Matthew 12:2) and in exposing the ignorance of His enemies (Matthew 22:41-43, 45). The first and last mentions of David are key. In the former we are told that Jesus is descended from David. In the latter we are told that the expectation of the Israel was that the Messiah will be a descendant of David. Everything between these two statements serves to show that Angels, Jews, and Gentiles know or expect Messiah to be the Son of David. What is Matthew’s point? For those who are willing to look, the former tax collector would have us to know that Jesus is obviously the long-awaited Son of David. Matthew wants us to see that those who were willing could see it. Even the blind guys could see it (Matthew 9:27; 20:30-31). Do you?

In His grip by His grace,
Roderick L. Barnes, Sr.

Notes

1 Joseph’s line is considered disqualified from the throne of David because of a specific divine judgment pronounced on King Jeconiah (also called Coniah or Jehoiachin)—a judgment that affects the royal, legal line descending through Solomon (Jeremiah 22:24–30). This is a well-recognized issue in biblical theology and is central to understanding the genealogy of Jesus.

2 It has been said that the emdash is a sure sign that content has been generated by AI. In this case the emdashes represent the fact that the author is a nerd and uses them for writing and actually knows the keystroke in Windows to produce the character.