Body: | Bible Prophecy Fulfilled: 2 Samuel 7:14
Midrashic Dual prophecy of 2 Samuel 7:12-15 as a template to decode the
Olivet Discourse:
1. Solomon fulfilled all six predictions in 2
Samuel 7:12-15.
a. The Son of David
b. A king
c. A father/son relationship with God in
addition to being a son of David
d. Will build a temple
e. God will chasten when he sins (Sinless Jesus
was crucified)
f. God will never abandon (God abandoned
Jesus on the cross)
2. Strictly within 2 Sam 7 there is no indication
that it is messianic or applies to some future person like Jesus.
a. Zechariah 6:12-13 is the first prophecy
that indicates 2 Sam 7 has a dual fulfillment.
b. Acts 2:29-31 and Heb 1:5 directly applies
this to Jesus.
3. Acts 2:29-31 partially fulfils two of the six
prediction in 2 Sam 7 by stating that Jesus was both a son of David and is
a King.
a. Even so, the text quoted in Acts by Peter
only indirectly references 2 Sam 7. The primary messianic prophecies were
Ps 132:11 and Ps 89:3f because they reference an "oath" and 2 Sam 7
does not mention any oath.
4. Heb 1:5 partially fulfils 2 Sam 7 a third
prediction by stating the Father/Son relationship between God and Christ.
5. We must infer through Midrashic interpretation,
that Jesus also built the temple of God.
a. No New Testament passage states that Jesus
was the builder of the temple.
i. In John 2:18-22 Jesus said "I will raise it [the temple]
up" on resurrection day. This is the verse Christians use to prove the
deity of Christ because Jesus raised himself from the dead. It must be
inferred that Jesus was the builder of the temple, when he "raised it
up". John never alludes to 2 Sam 7 as being connected with the
resurrection.
ii. Nowhere in the book of Acts does anybody even teach that
Jesus built a temple known as the church.
iii. The first reference to a spiritual temple is in 1 Cor 3:9-17
where Christians are the builders not Christ.
iv. 1 Cor 6:19 says our physical bodies of the temple of God.
v. 2 Cor 6:16 again says that the church is the temple of God but
never mentions Jesus as the builder.
vi. Ephesians 2:19-22 connects the church as the spiritual temple
but fails to say Christ was the builder. Instead Jesus is himself a corner
stone laid beside Christians by the Father.
b. While Zechariah 6:12-13 also taught that the
messiah would be a king and priest who builds a temple, nowhere in the New
Testament is Zech 6:12-13 quoted as being fulfilled in Jesus, even though
it obviously was. Here is a case where no New testament passage reaches
back to Jesus as a temple builder in either 2 Sam 7 or Zech 6:12-13.
c. While James quoted Amos 9:11 in the
Jerusalem council in Acts 15:15-16, to prove the Gentiles did not need to
be circumcised, he nowhere directly connects Jesus as the branch and
builder of the fallen tabernacle of David. James just quotes the verse and
left it to his audience to infer that it was Jesus who fulfilled Amos 9:11,
that the rebuilt tabernacle of David is the church and that Jesus is the
builder. All this had to be inferred into Amos which never even once uses
the "messianic branch-child-king-priest" language. Even James'
"thus sayeth the Lord" (direct command bible authority) used the
Midrashic interpretation method.
d. In the end, there is no New Testament
passage that directly reaches back to the Son of David building the
temple/church.
e. Christians today must therefore use the
Midrashic interpretation method when they teach 2 Sam 7 as a dual prophecy
where both Solomon and Jesus built a temple.
f. In the absence of any New Testament
passage that quotes 2 Sam 7 to prove Christ built the New Testament temple
(head/body/church), Christians today must therefore use the Midrashic
interpretation method when they teach 2 Sam 7 was a dual prophecy where
both Solomon and Jesus built a temple.
6. Solomon was a sinner punished but not forsaken
but sinless Christ was forsaken:
a. In the original fulfillment with Solomon,
God would chastise him when he sinned but never not forsake Solomon.
Although Solomon was an idolater, womanizer and one who sowed to his flesh
and not the spirit, God brought Solomon to repentance by tearing the
northern 10 tribes away from him and giving them to Jeroboam. When Solomon
tried to kill Jeroboam, he fled to Egypt for refuge until the death of
Solomon two years later. The now repentant Solomon, having been chastised
by God, then wrote two self-rebuke books. Ecclesiastes concluded that his
Epicurean Hedonism was worthless and all that mattered was to love God and
keep his commandments. God had Solomon write the Song of Solomon from the
perspective of what was the Shulamite thinking when she left Solomon at the
alter and she ran off and married the shepherd boy in her home town as an
example of true love.
b. Jesus was sinless and never needed to be
rebuked by God which makes the second fulfillment not fit. In fact we see
the opposite between Solomon and Jesus. Solomon was a sinner who was never
forsaken while Jesus was sinless yet forsaken on the cross (My God why have
you forsaken me). The solution is simple. Sinless Jesus was made be a
sinner, on our behalf so we would not be forsaken! "Therefore, we are
ambassadors for Christ, as though God were making an appeal through us; we
beg you on behalf of Christ, be reconciled to God. He made Him who knew no
sin to be sin on our behalf, so that we might become the righteousness of
God in Him." (2 Corinthians 5:20-21)
7. The difference in the two fulfillments:
a. Solomon was a sinner whom God chastened
but was never forsaken for his own reconciliation to God. Jeroboam got 10
tribes because of Solomon's idolatry. Ecclesiastes and Song of Solomon
are self-rebuke books written in 932BC. Solomon was forgiven and will be in
heaven.
b. Jesus was sinless but was both chastened and
forsaken for our reconciliation: 2 Cor 5:20-21.
8. In 90 BC the Jews, using their common Midrashic
interpretation method, clearly understood 2 Sam 7; Amos 9:11 and Ps 2 to
all be messianic prophecies in Dead Sea Scroll Florilegium 4Q174. They were
able to infer that the Messiah would build the temple from these and other
passages in their Tanakh.
9. This is typical Midrashic style and is useful as
a guide in decoding the Olivet Discourse.
By Steve Rudd 2020: Contact the author for comments, input or
corrections.
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