Taken from: http://www.salvationhistory.com/documents/scripture/LSJ3%20Hahn.pdf
Scott W. Hahn
St. Paul Center for Biblical Theology
Luke reflects a deep biblical worldview. Both his gospel and its sequel, the Acts
of the Apostles, are based upon a hermeneutic of continuity. Luke’s widely recognized
reliance on Old Testament allusion and citation is really only the surface
manifestation of this deeper, underlying hermeneutic, which is a way of reading
and interpreting sacred history.
Luke sees an analogy between the first man, Adam, and the “new Adam,”
Jesus Christ; between creation and the kingdom of God, and again between the
kingdom and the Church; and between the old covenant and the new covenant
made in the blood of Christ. Likewise, he sees these relationships diachronically,
that is—growing, and developing over the course of time, with the new marking a
profound restoration and renewal of the old.
In this article, I will show how this hermeneutical key helps us to understand
and explain Luke’s christology and his ecclesiology. Luke’s vision of Christ and the
Church hinges on the figure of Israel’s King David and the kingdom established by
God’s covenant with David.
Luke, following a subtle but clearly discernible line of interpretation that
begins in the Old Testament, understands David and the Davidic kingdom as a
fulfillment of the divine promises and covenant in creation. Thus Luke’s hermeneutic
of continuity enables him to see Christ as not only the Davidic Messiah, but
the definitive “new man.” This hermeneutic also enables him to see the Church as
the restoration of the Davidic kingdom but also as the new creation.
I will unfold my argument as follows: First, I will consider recent scholarship
on the gospel of Luke, especially research into Luke’s use of the Old Testament. I
will then consider the evidence for a royal Davidic christology in Luke. This will
reveal a certain Old Testament “substructure” to Luke. This in turn will help explain
certain distinctive features of the Third Gospel—the centrality of Jerusalem
and the Temple, the christological title “Son of God,” and the emphasis on “the
nations.” Second, I will explore the depths of this Old Testament substructure. I
will examine how the Davidic kingdom was seen to be a renewal of the primordial
covenant with creation. After tracing the Old Testament background, I will show
how “new creation” themes—creation as a cosmic temple; Adam as the primordial
king and son of God; Zion; and Eden—shape Luke’s vision and narrative. I will
do this through a close reading of Luke’s genealogy of Jesus, and of his accounts of
Jesus’ baptism and temptation in the wilderness. Finally, I will briefly indicate how
Letter & Spirit 3 (2007): 113–138
114 Scott Hahn
Acts portrays the Church’s universal mission in terms of both a restored Davidic
kingdom and a renewed creation.
Hermeneutical Reference Points in Luke
The past two decades have seen a flowering of scholarship on the use and significance
of the Old Testament in the Gospel of Luke. Augustín del Agua succinctly
expresses the premise of much of this scholarship: “the Old Testament tradition . . .
is the hermeneutic reference of meaning sought by Luke in his narration” and “the
source par excellence for the narrative elaboration of his theological project.”
There have been excellent studies of Luke’s treatment of Israel’s covenant
traditions. But not all these traditions have received equal attention. Work in
this area has tended to emphasize the covenants wih Abraham and Moses at the
expense of the Davidic covenant. In addition, despite the fact that, as Joel Green
observes, “Luke’s use of the Scriptures is primarily ecclesiological rather than
christological,” the few studies written on Davidic covenant motifs in Luke-Acts
Important works on the Old Testament background of Luke’s theological project include:
Kenneth Duncan Litwak, Echoes of Scripture in Luke-Acts: Telling the History of God’s Pepole
Intertextually, Journal for the Study of the New Testament Supplement Series 282 (New
York: T & T Clark, 2005); Craig A. Evans and James A. Sanders, eds., Luke and Scripture: The
Function of Sacred Tradition in Luke-Acts (Minneapolis: Fortress, 1993); Charles A. Kimball, Jesus’
Exposition of the Old Testament in Luke’s Gospel, Journal for the Study of the New Testament
Supplement Series 94 (Sheffield: Sheffield Academic, 1994); Robert L. Brawley, Text to Text
Pours Forth Speech: Voices of Scripture in Luke-Acts (Bloomington, IN: Indiana University, 1995);
Rebecca I. Denova, Things Accomplished Among Us: Prophetic Tradition in the Structural Pattern
of Luke-Acts, Journal for the Study of the New Testament Supplement Series 141 (Sheffield:
Sheffield Academic, 1997); Darrell L. Bock, Proclamation from Prophecy and Pattern: Lucan
Old Testament Christology, Journal for the Study of the New Testament Supplement Series 12
(Sheffield: Sheffield Academic, 1997); and Craig A. Evans and W. Richard Stegner, eds., The
Gospels and the Scriptures of Israel, Journal for the Study of the New Testament Supplement
Series 104 (Sheffield: Sheffield Academic, 1999).
Agustín Pérez del Agua, “The Lucan Narrative of the ‘Evangelization of the Kingdom of God’:
A Contribution to the Unity of Luke-Acts,” in The Unity of Luke-Acts, ed. Jozef Verheyden,
Bibliotheca Ephemeridum Theologicarum Lovaniensium 142 (Leuven: Peeters, 1999), 639–62,
at 643.
Del Agua, “Narrative,” 641.
On the Abrahamic covenant in Luke, see Brawley, Text to Text, and also his “Abrahamic
Covenant Traditions and the Characterization of God in Luke-Acts,” in The Unity of Luke-Acts,
109–32.
For example, Brawley (in Text to Text and “Abrahamic Covenant Traditions and the
Characterization of God in Luke-Acts,” in The Unity of Luke-Acts, 109–32) makes astute
observations concerning the Davidic covenant in Luke, but foregrounds and emphasizes the
Abrahamic, as does Sabine Van Den Eynde, “Children of the Promise: On the Diaqh,kh Promise
to Abraham in Luke 1,72 and Acts 3,25,” in The Unity of Luke-Acts, 470–82.
Joel B. Green, “Theological Interpretation and Luke,” in Reading Luke: Interpretation, Reflection,
Formation, eds. Craig G. Bartholomew, Joel B. Green, Anthony C. Thiselton (Grand Rapids,
MI.: Zondervan, 2005), 55–78.
Christ, Kingdom, and Creation 115
focus mainly on christology. The influence of the Davidic covenant traditions on
Luke’s ecclesiology remains largely unexplored. This paper will attempt to address
that gap in the scholarship.
The work of Mark Strauss and others has won some support for the view that
royal Davidic messianism is a major christological category in Luke. Nonetheless,
the seemingly logical ecclessiological conclusion has yet to be drawn—namely, that
if Jesus is the Davidic king proclaiming a coming kingdom, that coming kingdom
must be in some sense the Davidic kingdom. Perhaps the connection is not made
because Luke calls the coming kingdom “the kingdom of God” and not “the kingdom
of David.” It is true that the precise phrase, “kingdom of God,” is not found
in the Old Testament. However, it is notable that the Chronicler twice employs a
virtually synonymous phrase—“the kingdom of yhwh”—to describe the Davidic
monarchy (1 Chron. 28:5; 2 Chron. 13:8; compare 1 Chron. 17:14; 29:11–22). The
Chronicler understood that the reign of the House of David was based on a divine
covenant in which the son of David was also declared to be the son of God (2 Sam.
7:14; Pss. 2:7; 89:27). Therefore, the kingdom of David was the manifestation of
God’s rule over the earth—that is, God’s kingdom for Israel and the nations.10
Raymond Brown saw quite clearly the close relationship (indeed, identification)
of the kingdom of God and the kingdom of David:
The kingdom established by David was a political institution
to be sure, but one with enormous religious attachments
(priesthood, temple, sacrifice, prophecy) . . . It is the closest Old
Testament parallel to the Church . . . To help Christians make up
their mind on how the Bible speaks to [whether the Church is
related to the kingdom of God], it would help if they knew about
David and his kingdom, which was also God’s kingdom.11
See also Bock, Proclamation from Prophecy and Pattern, esp. 55–90. An earlier piece is F. F. Bruce,
“The Davidic Messiah in Luke-Acts,” in Biblical and Near Eastern Studies: Festschrift in Honor of
William Sanford LaSor, ed. Gary A. Tuttle. (Grand Rapids: Eerdmans, 1978), 7–17.
“Strong emphasis on christological uses . . . tends to overshadow concerns for the ecclesiological
function . . . of scriptural traditions in the Lukan writings.” David W. Pao, Acts and the Isaianic
New Exodus Wissenschaftliche Untersuchungen zum Neuen Testament. 2/130 (Tübingen:
Mohr Siebeck, 2000), 17.
Mark L. Strauss, The Davidic Messiah in Luke-Acts: The Promise and Its Fulfillment in Lukan
Christology, Journal for the Study of the New Testament Supplement Series 110 (Sheffield:
Sheffield Academic, 1995). Bock, Proclamation from Prophecy and Pattern, 293–94: “The
fundamental category of Lukan Old Testament christology is a regal one.”
10 The Chronicler describes the worshipping assembly of this kingdom, most often led by the
Davidic king himself, with the Hebrew term lhq, or, in the Greek Septuagint text (lxx) ,
evkklhsi,a (e.g. 1 Chron. 13:2–4; 28:2–8; 29:1, 10, 20; 2 Chron. 1:3–5; 6:3–13; 7:8; 10:3; 20:5–14; 23:3;
29:23–30:25). Chronicles uses this term more frequently than any other part of the lxx and may
provide the background for understanding Luke’s deployment of evkklhsi,a in Acts.
11 Raymond Brown, “Communicating the Divine and Human in Scripture,” Origins 22:1 (May 14,
116 Scott Hahn
In this article, I want to build on Brown’s insight that we find in the Scriptures
an integral relationship of the kingdom of God, the kingdom of David, and the
Church. Specifically, I will advance the thesis that the kingdom of David informs
Luke’s presentation of Jesus’ kingship and kingdom, providing much of the content
and meaning of these terms. Luke’s Davidic royal christology sets the stage for his
development of a Davidic kingdom ecclesiology in Acts.12 Inasmuch as Christians
believe themselves still to be participating in the ecclesial reality whose birth is
portrayed in Acts, my thesis implies that a Davidic kingdom-ecclesiology is still
relevant for contemporary Christian theology.
Royal Davidic Christology in Luke
As a growing number of scholars has concluded, there is a strong strain of royal
Davidic messianism in Luke’s portrait of Jesus and his mission.13 This is evident in
several key texts:
• Luke introduces Jesus’ legal father, “Joseph of the house of
David” (Luke 1:27).14
• Gabriel’s annunciation is saturated with Davidic imagery, as
Mary hears that her son is promised “the throne of his father
David . . . and of his kingdom there will be no end” (Luke
1:32–33), an adaptation the key Davidic covenant text (2 Sam.
7:1–17).15
• In the Benedictus, Zechariah praises God who has raised up
“a horn of salvation for us in the house of his servant David”
(Luke 1:69), a reference to a royal Davidic psalm (Ps. 132:17).16
1992): 5–6, emphasis mine. See also, Jon D. Levenson, Sinai and Zion: An Entry into the Jewish
Bible (San Francisco: Harper & Row, 1985), 155–56.
12 “The God of Jesus was the God of Israel, and the kingdom of Jesus was a kingdom for Israel.”
Scot McKnight, A New Vision for Israel: The Teachings of Jesus in National Context (Grand
Rapids, MI: Eerdmans, 1999), 83. One may go further and say, the kingdom of Jesus is the
kingdom of Israel, and the kingdom of Israel is the kingdom of David.
13 See Bock, Luke 1:1–9:50 (Grand Rapids, MI: Baker, 1994), 115; Brawley, Text to Text, 85–86;
Thomas J. Lane, Luke and the Gentile Mission: Gospel Anticipates Acts (Frankfurt: Peter Lang,
1996), 157–63; David Ravens, Luke and the Restoration of Israel, Journal for the Study of the New
Testament Supplement Series 119 (Sheffield: Sheffield Academic, 1995), 24–49, esp. 34.
14 See Joel B. Green, The Gospel of Luke, New International Commentary on the New Testament
(Grand Rapids, MI: Eerdmans, 1997), 84–85.
15 As demonstrated by Green, Luke, 85, 88; likewise Joseph A. Fitzmyer, The Gospel According to
Luke I–IX, Anchor Bible 28 (Garden City: Doubleday, 1981), 338.
16 An allusion to Psalm 132:17, where a horn sprouts up from David, is probably intended. Green,
Luke, 116. See also, Bock, Luke 1:1–9:50, 20, 180. On other, more subtle Davidic allusions in the
Benedictus, see Stephen Farris, The Hymns of Luke’s Infancy Narratives: Their Origin, Meaning
Christ, Kingdom, and Creation 117
• Jesus’ birthplace is Bethlehem, called “the City of David” by
the narrator (2:4) and the angels (2:11). Likewise, Joseph’s
Davidic lineage is repeated for emphasis (2:4).17
• At Jesus’ baptism, the divine voice announces, “Thou art my
beloved Son,” words adapted from Psalm 2, the royal coronation
hymn of the Davidic kings (Ps. 2:7).18
• In Luke 3:23–28, Luke traces Jesus’ genealogy through
David.19
• In Luke 6:1–5, Jesus likens himself to David, and his disciples
to David’s band, while asserting the unique cultic prerogatives
that David enjoyed.20
• At the transfiguration (Luke 9:35), the divine voice reiterates
the royal coronation hymn (Ps. 2:7): “This is my Son, my
chosen.”21
• On entry into Jericho, Jesus is hailed twice by a blind man
as “Son of David” (Luke 18:35–43), anticipating his imminent
royal entrance to Jerusalem.22
• Luke’s description of Jesus’ triumphal entry (19:28–48) corresponds
to Zechariah 9:9–10, which in turn draws from
the narrative of Solomon’s coronation (1 Kings 1:32–40), to
and Significance Journal for the Study of the New Testament Supplement Series 9 (Sheffield:
JSOT, 1985), 95–96.
17 Appropriately, the first witnesses to the birth of the Son of David, the great shepherd king
of Israel’s memory, are shepherds (Luke 2:8–20), possibly alluding to Micah 5:2–4; see Green,
Luke, 130; Ravens, Luke, 42–43.
18 See Green, Luke, 186; Bock, Luke 1:1–9:50, 341–43.
19 On David in Luke 3:23–28, see Bock, Luke 1:1–9:50, 357. The following temptation sequence
features a Davidic allusion in its second scene. See Brawley, Text to Text, 20.
20 See Bock, Luke 1:1–9:50, 527 and Luke Timothy Johnson, The Gospel of Luke, Sacra Pagina 3
(Collegeville, MN: Liturgical Press, 1991), 101.
21 Darrell L. Bock, Luke 9:51–24:53 (Grand Rapids, MI: Baker, 1996), 873–74. The title “chosen” or
“chosen one” is also a Davidic epithet (Ps. 89:3). See Strauss, The Davidic Messiah in Luke-Acts,
265–67. Jesus’ statement in Luke 10:22, “All things have been delivered to me by my Father”
recalls the covenantal father-son relationship of God to the Davidic king: see Pss. 2:7–8; 8:4–8;
72:8; 89:25–27.
22 Green, Luke, 663–65; Bock, Luke 1:1–9:50, 1507–12; Joseph A. Fitzmyer, The Gospel According to
Luke X-XXIV, Anchor Bible 28A (New York: Doubleday, 1985), 1214.
118 Scott Hahn
portray the coming of an eschatological king, as a Davidide
(Zech. 12:7–13:1).23
• The climax of Luke’s institution narrative (Luke 22:29–30)
evokes key Davidic images: the paternal bestowal and covenant
conferral of a kingdom (Luke 22:30; Ps. 89:3–4); while
eating at the king’s table (2 Sam. 9:9–13); sitting on thrones,
ruling the twelve tribes of Israel (Ps. 122:3–5).
• In the passion narrative, Davidic titles are used of Jesus with
ironic contempt: “King of the Jews” (Luke 23:37–38; 2 Sam.
2:11) and “Chosen One” (Luke 23:35; Ps. 89:3–4).
• Jesus’ identity as Davidic Messiah is the climax of the three
major apostolic speeches in Acts: (1) Peter’s first sermon, at
Pentecost (Acts 2:14–36, esp. 25–36); (2) Paul’s first sermon, at
Pisidian Antioch (13:16–41, esp. 22–23, 33–37); and James’ only
recorded speech, at the Jerusalem council (15:13–21).24
The large number and wide distribution of Davidic royal motifs make a
prima facie case for the primacy in Luke of a royal Davidic Christology. However,
this Davidic Christology is manifested not only by the many direct references to
David scattered throughout key sections of Luke-Acts. On a deeper level, we can
see the entire “shape” of the Davidic monarchy—as portrayed in Old Testament
texts—is reproduced by Luke in his description of the person and mission of Jesus.
This may be demonstrated by enumerating the salient features of David’s kingdom,
and how they emerge at crucial junctures in Luke’s narrative:
1. A Divine Covenant. The Davidic kingdom was based upon a
divinely sworn covenant (tyrb in the Hebrew Masoretic text,
diaqh,kh in the Greek Septuagint translation), the only Old
Testament dynasty to enjoy such a privilege.25 The key text
showing the terms of this covenant is 2 Samuel 7:8–16;26 with
the word “covenant” occurring elsewhere, such as in Psalm
23 See Green, Luke, 683–88; and Bock, Luke 9:51–24:53, 1556–58, who point out the connections
with Zechariah 9:9 and 1 Kings 1:33 (the coronation of Solomon).
24 See the treatment in Strauss, The Davidic Messiah in Luke-Acts, 130–95.
25 Below the Masoretic text will be abbreviated mt and the Seputagint text will be abbreviated
lxx. The key text outlining the conditions and promises of this covenant is 2 Samuel 7:8-16,
although the term “covenant” only occurs elsewhere: e.g. 2 Sam. 23:5; 1 Kings 8:23–24; Ps. 89:3;
2 Chron. 13:5; 21:7; Sir. 45:25; Isa. 55:3; Ezek. 34:25 lxx. See R. P. Gordon, 1 & 2 Samuel, Old
Testament Guides 2 (Sheffield: JSOT, 1984), 71; Antti Laato, “Psalm 132 and the Development
of the Jerusalemite/Israelite Royal Ideology,” Catholic Biblical Quarterly 54 (1992): 49–66.
26 See Gordon, 1 & 2 Samuel, 71; Laato, “Psalm 132,” 56.
Christ, Kingdom, and Creation 119
89:3–4: “Thou hast said, ‘I have made a covenant with my
chosen one, I have sworn to David my servant: ‘I will establish
your descendants for ever, and build your throne for all
generations.’”27
In Luke, God’s covenant with David as described in Nathan’s
oracle (2 Sam. 7:9–16) provides all the content of the angelic
description of Jesus in Luke 1:32–33.28 Later, Jesus associates
his kingship with a “new covenant” (22:20) and says a kingdom
has been “covenanted” to him by the Father (22:29), which he
in turn “covenants” to his disciples.29
2. Divine Sonship of the Monarch. The Davidic king was the Son
of God. The filial relationship of the Davidic king to God is
expressed already in the key text of the Davidic covenant (2
Sam. 7:14), but is also found in other Davidic texts.30
Turning to Luke, we find that Jesus is the natural (not
merely adopted) Son of God (1:35), and the title is used of him
throughout the gospel.31
3. Messianic Status of the King. The Davidic king was the “Christ,”
the “Messiah” or “Anointed One.” The anointed status of
the Davidic king was so integral to his identity that he is
frequently referred to simply as “the anointed one” or “the
lord’s anointed” in Old Testament texts.32
Luke explicitly and consistently identifies Jesus as the Christ
(2:11, 4:41, etc.),33 indeed, the “Lord’s Christ” (2:26), a title
only applied to kings in the Old Testament (1 Sam. 16:6; 24:6
27 See also 2 Sam. 23:5; 1 Kings 8:23–24; 2 Chron. 13:5; 21:7; Sir. 45:25; Isa. 55:3; Ezek. 34:25 lxx.
28 As demonstrated by Green, Luke, 85, 88; likewise Fitzmyer, Luke I-IX, 338.
29 On the “covenanting” of the kingdom, see discussion of diatiqhm, i in Luke 22:29 below.
30 For example Pss. 2:7; 89:26; 1 Chron. 17:13; 28:6. “The individual most often designated as ‘the son
of God’ in the Hebrew Bible is undoubtedly the Davidic king, or his eschatological counterpart.”
John J. Collins, The Scepter and the Star: The Messiahs of the Dead Sea Scrolls and Other Ancient
Literature, Anchor Bible Reference Library (New York: Doubleday, 1995), 163.
31 See Robert C. Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation, 2 vols.
(Philadelphia: Fortress, 1986, 1990), 1:25.
32 See 1 Sam. 16:13; 2 Sam. 19:21, 22:51; 23:1; 1 Kings 1:38–39; 2 Kings 11:12; 23:30; 2 Chron. 6:42; 23:11;
Pss. 2:2; 18:50; 20:6; 28:8; 84:9; 89:20, 38, 51; 132:10, 17.
33 See Tannehill, The Narrative Unity of Luke-Acts, 38.
120 Scott Hahn
lxx etc.), and the ‘Christ of God’ (Luke 9:20), a title only
applied to David (2 Sam. 23:1).34
4. Centrality of Jerusalem. The Davidic monarchy was inextricably
bound to Jerusalem, the city of David and the royal capital
for the Davidic dynasty (2 Sam. 5:9), which would not have
played a significant role in Israelite history apart from David
(compare Josh. 15:63; Judg. 1:21; 19:10–12; 2 Sam. 5:6–12).35
Accordingly, Luke more than any other gospel emphasizes the
priority of Jerusalem.36 For Luke, it is theologically important
that the Word of God go forth from Jerusalem to the ends of
the earth (Luke 24:47; Acts 1:8, Isa. 2:3). The gospel begins in
Jerusalem (1:5–23), the only two narratives of Jesus’ childhood
find him in Jerusalem (2:22–52), for most of the narrative he
is traveling to Jerusalem (9:51–19:27), and the gospel climaxes
in Jerusalem (19:28–24:49), wherein the disciples are told to
“remain” (24:49).
5. Centrality of the Temple. The Davidic monarchy was inextricably
bound to the Temple. The building of the Temple
was central to the terms of the Davidic covenant from the
very beginning, as can be seen from the wordplay on ‘house’
(“Temple” or “dynasty”) in 2 Samuel 7:11–13.37 Even after its
destruction, the prophets remained firm in their conviction
34 The title “Christ” is probably always intended in a Davidic sense in Luke. See Christopher R.
Tuckett, “The Christology of Luke-Acts,” in The Unity of Luke-Acts, 133–64, at 147–48; Brian
M. Nolan, The Royal Son of God: The Christology of Matthew 1–2 in the Setting of the Gospel,
Orbis Biblicus et Orientalis 23 (Göttingen: Vandenhoeck & Ruprecht, 1979), 173; Tannehill,
The Narrative Unity of Luke-Acts, 58.
35 See Sara Japhet, “From the King’s Sanctuary to the Chosen City,” in Jerusalem: Its Sanctity
and Centrality to Judaism, Christianity, and Islam, ed. Lee I. Levine (New York: Continuum,
1999), 3–15, at 6; Tomoo Ishida, The Royal Dynasties in Ancient Israel: A Study on the Formation
and Development of Royal-Dynastic Ideology, Beiheft zur Zeitschrift für die Alttestamentliche
Wissenschaft 142 (New York: de Gruyter, 1977), 118–119.
36 Fitzmyer, Luke I-IX, 164–65; Dean P. Bechard, “The Theological Significance of Judea in Luke-
Acts,” in The Unity of Luke-Acts, 675–91.
37 Heinz Kruse, “David’s Covenant,” Vetus Testamentum 35 (1985): 139–64, at 149. On the
significance of Solomon’s temple building efforts, see Victor Hurowitz, I Have Built You an
Exalted House: Temple Building in the Bible in Light of Mesopotamian and Northwest Semitic
Writings, Journal for the Study of the Old Testament Supplement Series 115 (Sheffield: Sheffield
Academic, 1992); Rex Mason, “The Messiah in the Postexilic Old Testament Literature,” in King
and Messiah in Israel and the Ancient Near East: Proceedings of the Oxford Old Testament Seminar,
ed. John Day, Journal for the Study of the Old Testament Supplement Series 270 (Sheffield:
Sheffield Academic, 1998), 338–64, at 348, 362; Ishida, The Royal Dynasties in Ancient Israel, 145-
147.
Christ, Kingdom, and Creation 121
that God would restore his temple to its former glory as an
international place of worship.38
What is true of Luke and Jerusalem is also true with regard
to the Temple. The gospel begins there (1:5–23), Jesus “childhood”
is set there (2:22–52),39 for most of the gospel he is
traveling there (9:51–19:27), and the climax is reached when
Jesus is teaching from the Temple in Jerusalem (19:45–21:38).
In Acts, the Temple remains the focus of the early Christian
community (Acts 2:46).40
6. International Empire. The Davidic monarch ruled over an
international empire. David and Solomon ruled not only over
Israel but also the surrounding nations.41 The psalms theologically
justify and celebrate this state of affairs,42 and the
prophets envision its restoration.43 Both the psalms and the
prophets make poetic references to the rule of the Davidide
over “all the nations,” even though such a situation was not
historically realized.
Turning to the gospel, we find that the extension of Jesus’
kingship over all the nations is anticipated throughout Luke.
Already in the infancy narratives, Simeon speaks of Jesus
as “a light of revelation to the nations” (2:32). Luke traces his
genealogy back to Adam, the father of all mankind (3:38). As
precedent for his ministry, Jesus cites the healing of Gentiles
by the prophets Elijah and Elisha (4:25–27), and he himself
heals the servant of a Roman (7:1–10), while praising his faith
above that of Israel (7:9). He predicts that “men will come
from east and west, and from north and south” to sit at table
38 Isa. 2:1–4; 56:6–8; 60:3–16; 66:18–21; Jer. 33:11; Ezek. 40–44; Dan. 9:24–27; Joel 3:18; Hag. 2:1–9;
Mic. 4:1–4; Zech. 6:12–14; 8:20–23; 14:16.
39 On the importance of the Temple in Luke 1–2, see Green, Luke, 61–62 and Nicholas Taylor,
“Luke-Acts and the Temple,” in The Unity of Luke-Acts, 709–21, at 709.
40 On the importance of the Temple in Luke-Acts generally, see James B. Chance, Jerusalem, the
Temple, and the New Age in Luke-Acts (Macon, GA: Mercer University, 1988); and Andrew C.
Clark “The Role of the Apostles,” in Witness to the Gospel: The Theology of Acts, eds. I. Howard
Marshall and David Peterson (Grand Rapids, MI: Eerdmans, 1998), 169–90, esp. 175–76.
41 2 Sam. 8:11–12; 10:19; 12:30; 1 Kings 3:1; 4:20–21; 10:15. See Carol Meyers, “The Israelite Empire:
In Defense of King Solomon,” in Backgrounds for the Bible, eds. Michael Patrick O’Connor and
David Noll Freedman (Winona Lake, IN: Eisenbrauns, 1987), 181–97.
42 See Pss. 2:8; 18:43, 47; 22:27; 47:1, 9; 66:8; 67:2–5; 72:8, 11; 86:9; 89:27; 96:7, 99:1.
43 Isa. 2:3–4; 42:1–6; 49:1–7, 22–26; 51:4–6; 55:3–5; 56:3–8; 60:1–16; 66:18–19; Amos 9:11–12; Mic.
4:2–3; Zech. 14:16–19.
122 Scott Hahn
in the kingdom of God (13:29), and finally and most explicitly,
Jesus teaches the disciples that “forgiveness of sins should be
preached in his name to all nations, beginning from Jerusalem”
(24:47).
7. Everlasting Rule. The Davidic monarchy was to be everlasting.
Throughout the psalms and historical books identified by
scholars as the work of the Deuteronomist, there is a recurrent
theme: that the Davidic dynasty is to be everlasting (2 Sam.
7:16; 23:5; Ps. 89:35–36). Indeed, not only the dynasty but the
lifespan of the reigning monarch himself was described as
everlasting (Pss. 21:4; 72:5, 110:4).44
In Luke, the angel Gabriel promises to Mary that Jesus “will
reign over the house of Jacob forever, and of his kingdom
there will be no end.”45 Jesus’ everlasting reign is mentioned
frequently elsewhere in Luke, for example, in passages where
Jesus is the mediator of eternal life (18:18–30).
Thus it is clear that all seven major characteristics of the Davidic monarchy
are manifested in Jesus and his ministry. In Luke, Jesus is the royal son of David
who journeys to the city of David as part of his mission to restore the kingdom of
David. In sum, Luke’s christology is strongly Davidic and royal.
The Davidic Kingdom and the Covenant with Creation
Already in the Old Testament, the Davidic kingdom was viewed as a recapitulation
or renewal of God’s plan for creation. In what follows, I will pursue three lines of
argument which show that certain Old Testament texts understand the Davidic
covenant as a fulfillment of the creation covenant. In the first line of argument,
we will trace the temple concept in the Old Testament in order to show that the
Temple built by Solomon, so closely integrated into the Davidic covenant, was
understood as a microcosm and embodiment of the very creation itself. In the
second line of argument, I will show that Adam is portrayed in biblical texts as
king over all creation, and similar language and imagery is also applied to David.
In the third line of argument, I will show that the Chronicler, by tracing David’s
lineage back to Adam, means to suggest that David and his covenantal kingdom
holds significance for all Adam’s descendants, that is, for all humanity, and indeed
is the climax and fulfillment of God’s purpose in creating humanity.
44 For a discussion of the tension between these texts and others which imply the Davidic covenant
can be or has been broken, see Bruce C. Waltke, “The Phenomenon of Conditionality within
Unconditional Covenants,” in Israel’s Apostasy and Restoration: Essays in Honor of Roland K.
Harrison, ed. Avraham Gileadi (Grand Rapids, MI: Baker, 1988), 123–40.
45 See Bock, Luke 1:1–9:50, 116–17.
Christ, Kingdom, and Creation 123
Many scholars see in the first two chapters of Genesis the description of a
covenant between God and creation, in which the creation itself forms a cosmic
temple.46 However, since neither the term “covenant” nor “temple” is to be found in
Genesis 1 or 2, I must explain the exegetical basis for this view.
The Genesis creation account cannot be fully appreciated without comparison
with several other texts in the Pentateuch which, like Genesis 1, reflect the
priestly traditions of Israel. One such text is Genesis 9, the account of the covenant
between God and Noah. The language of this chapter so obviously reflects the
language of Genesis 1 (“be fruitful and multiply,” “birds of the air, fish of the sea,
and every creeping thing,” etc.) that it is not necessary to demonstrate the point.
God forms a covenant with Noah, and through him with all creation. However,
the Hebrew terms for enacting this covenant are not the usual combination tyrb
trk (literally, “to cut a covenant”) but tyrb myqh (“to confirm a covenant”).
It has often been argued that tyrb trk and tyrb myqh are synonymous
expressions that merely reflect the linguistic preferences of their presumably different
documentary sources (so-called Yahwist and Priestly sources, respectively).
However, William Dumbrell and Jacob Milgrom have both argued independently
of one another that tyrb myqh has a distinct nuance: outside of Genesis 6–9 it
is consistently used in contexts where a preexistent covenant is being confirmed
or, perhaps better, reaffirmed. The clearest examples are Genesis 17 (vv. 7, 19, 21),
where the Abrahamic covenant reaffirmed with his “seed.”47 By contrast, tyrb trk
generally indicates the initiation of a new covenant.
The question arises, how could tyrb myqh function in Genesis 9 to indicate a
confirmation of an existing covenant when no prior covenant is explicitly mentioned
in Genesis? Where could a covenant previously have been established? The heavy
repetition of the very language of Genesis 1 provides the clues and the answer. In
Genesis 9 God is reaffirming and perhaps restoring the covenant established with
the whole cosmos at creation.
Other texts seem to confirm an implicit covenant at creation. For example,
the exposition of the third commandment found in Exodus 31 sheds light on the
creation account:
Six days shall work be done, but the seventh day is a sabbath of
solemn rest, holy to the Lord; whoever does any work on the
sabbath day shall be put to death. Therefore the people of Israel
46 For a discussion of the relationship between creation and the covenant(s), see Santiago Sanz
Sánchez, La relación entre creación y alianza en la teologia contemporánea: status quaestionis y
reflexiones filosófico-teológicas [The Relation Between Creation and Covenant in Contemporary
Theology: The Status of the Question and Philosophical-Theological Reflections], Dissertationes
Series Theologica 11 (Rome: Edizioni Università della Santa Croce, 2003); William J. Dumbrell,
Covenant and Creation: A Theology of Old Testament Covenants (Nashville: Thomas Nelson,
1984).
47 Compare Lev. 26:9; Deut. 8:18; and Ezek. 16:60, 62.
124 Scott Hahn
shall keep the sabbath, observing the sabbath throughout their
generations, as a perpetual covenant. It is a sign for ever between
me and the people of Israel that in six days the Lord made
heaven and earth, and on the seventh day he rested, and was
refreshed. (Exod. 31:15–17)
Then-Cardinal Joseph Ratzinger, now Pope Benedict XVI, commented on
this passage vis-à-vis Genesis 1:
To understand the account of creation properly, one has to read
the Sabbath ordinances of the Torah. Then everything becomes
clear. The Sabbath is the sign of the covenant between God and
man; it sums up the inward essence of the covenant. If this is so,
then we can now define the intention of the account of creation
as follows: creation exists to be a place for the covenant that God
wants to make with man. The goal of creation is the covenant,
the love story of God and man. . . . If, then, everything is directed
to the covenant, it is important to see that the covenant
is a relationship: God’s gift of himself to man, but also man’s
response to God. Man’s response to the God who is good to him
is love, and loving God means worshipping him. If creation is
meant to be a space for the covenant, the place where God and
man meet one another, then it must be thought of as a space for
worship.48
The fact that the creation account culminates on the Sabbath—which the
pious Israelite would recognize as the “sign” of the covenant (Ezek. 20:12, 20)—suggests
not only that creation is ordered to covenant, but that the covenant between
God and man is already present at creation.
Further comparisons between the Genesis 1 and the accounts of the Sinai
covenant confirm our argument. In the Sinai covenant we see an obvious recapitulation
of the heptadic patterning of Genesis 1. God’s glory covers Sinai for six days
and on the seventh he calls to Moses from the cloud of his glory (Exod. 24:16). The
divine blueprint for the Tabernacle is given in a series of seven divine addresses.49
The instructions for the making of the priests’ vestments are punctuated by seven
affirmations of Moses’ obedience to God’s command.50 The Tabernacle is built
according to divine command and seven times we are told that Moses did “as the
Lord had commanded him.”51
48 Joseph Cardinal Ratzinger, The Spirit of the Liturgy (San Francisco: Ignatius, 2000), 26.
49 Exod. 25:1; 30:11, 17, 22, 34; 31:1, 12.
50 Exod. 39:1, 5, 7, 21, 22, 27, 30.
51 Exod. 40:19, 21, 23, 25, 27, 29, 32.
Christ, Kingdom, and Creation 125
There is also a seemingly deliberate echo of Genesis in the words used to
conclude Moses’ building: “When Moses had finished the work” (compare Exod.
40:33; Gen. 2:2). As God blessed and hallowed the seventh day, Moses blesses the
people and sanctifies the tabernacle (compare Gen. 2:3; Exod. 39:43; 40:9). With
the conclusion of the work, God’s glory fills the Tabernacle (Exod. 40:34). This
corresponds to the divine-human rest intended for the Sabbath (Gen. 2:3; Exod.
20:8–11; 31:12–17; 35:1–3).
These intertextual correspondences have lead Moshe Weinfeld to conclude:
“Genesis 1:1–2:3 and Exodus 39:1–40:33 are typologically identical. Both describe
the satisfactory completion of the enterprise commanded by God, its inspection
and approval, the blessing and the sanctification which are connected with it.”52
Zion and the Temple of Eden
We can conclude further: the close correspondence between the building of the
Tabernacle and the creation of the cosmos indicates that the tabernacle-building is
a recapitulation of creation, and thus the tabernacle is in some sense a microcosm, a
small embodiment of the universe. Conversely, we may conclude that the universe
is a macro-tabernacle, a cosmic sanctuary built for the worship of God. Moreover,
the close integration of the Tabernacle construction with the giving of the Sinai
covenant to Israel suggests that the original construction of the cosmos likewise
took place in a covenantal context.
The same heptadic patterning of the Tabernacle construction narrative is
recapitulated in the building of Solomon’s Temple. As creation takes seven days,
the Temple takes seven years to build (1 Kings 6:38). It is dedicated during the
seven-day Feast of Tabernacles (1 Kings 8:2), and Solomon’s solemn dedication
speech is built on seven petitions (1 Kings 8:31–53). As God capped creation by
“resting” on the seventh day, the Temple is built by a “man of rest” (1 Chron. 22:9)
to be a “house of rest” for the Ark, which bears the presence of the Lord (1 Chron.
28:2; 2 Chron. 6:41; Ps. 132:8, 13–14; Isa. 66:1).
When the Temple is consecrated, the furnishings of the older Tabernacle are
brought inside it. (Richard Friedman suggests the entire Tabernacle was brought
inside).53 This represents the fact that all the Tabernacle was, the Temple has
become. Just as the construction of the Tabernacle of the Sinai covenant and once
recapitulated creation, now the Temple of the Davidic covenant recapitulated the
same. The Temple is a micocosm of creation, the creation a macro-temple.
52 Moshe Weinfeld, “Sabbath, Temple, and the Enthronement of the Lord: The Problem of the
Sitz im Leben of Genesis 1:1–2:3,” in Mélanges bibliques et orientaux en l’honneur de M. Henri
Cazelles [A Collection of Essays on Biblical and Oriental Essays in Honor of M. Henri Cazelles],
eds. Andre Caquot and Mathias Delcor, Alter Orient und Altes Testament 212 (Kevelear:
Verlag Butzon & Bercker Kevelaer, 1981), 501–512.
53 Richard E. Friedman, “The Tabernacle in the Temple,” The Biblical Archaeologist, 43:4 (Autumn
1980): 241–248.
126 Scott Hahn
Just as the Tabernacle is associated particularly with the Mosaic or Sinaitic
covenant, the Temple is associated with the Davidic covenant. No law of Moses
prescribes or even foresees a Temple. The biblical texts identify David himself as
the originator of the idea of the Temple. While David’s wish personally to build
the Temple is denied, the Lord integrates the building of the Temple into the very
constitution of the Davidic covenant, as can be seen in the wordplay on “house” in
2 Samuel 7:5–16: The Lord promises to build a “house” (dynasty) for David, and
David’s son will build a “house” (temple) for the Lord. It cannot be sufficiently
emphasized that, from the very beginning, the Temple is associated in the biblical
record specifically with David and his covenant. Tomoo Ishida, the great scholar of
ancient Near Eastern royal dynasties, remarks, “The Temple was the embodiment
of the covenant of David, in which the triple relationship between Yahweh, the
House of David, and the people of Israel was established.”54
The link between the Temple and creation is manifested also in various
Edenic motifs associated with the Temple. From the descriptions of Eden in
Genesis 2–3 and Ezekiel 28 we observe that Eden was atop a mountain (Ezek.
28) and characterized by abundant gold, precious gems, such as onyx, flowering
trees, and cherubim. Most of these elements are incorporated by Solomon into the
design and decoration of the Temple (1 Kings 6:18, 20–38; 7:18–51) and others were
incorporated into the priestly garments and liturgical furnishings of the earlier
Tabernacle (Exod. 25:31–40; 28:6–13). In fact, as Lawrence Stager has shown, it
was common practice throughout the ancient Near East for kings to build hilltop
temples surrounded by gardens to suggest the primordial garden of creation.
Solomon was no different. Textual and archeological evidence suggests he planted
botanical gardens around the Temple precincts to represent the Temple’s role as
a new Eden.
The sacred river that flows from Eden in Genesis 2:10 is later associated with
Mount Zion, site of the Temple. One of the four rivers that flow from Eden is
named the Gihon, which elsewhere in ancient Near Eastern and biblical literature
is known only as the name for the water-source for Jerusalem, flowing from the
east side of Mount Zion (Gen. 2:13; 1 Kings 1:33, 38; 2 Chron. 32:30).
This is sufficient indication that Israelite tradition saw Zion as the successor
of Eden. The correlation is even clearer in Ezekiel’s vision of the new Temple and
new Jerusalem In Ezekiel 40–48. At the beginning of the vision, Ezekiel is taken
up to a “very high mountain,” which in one sense is Zion, because upon it he sees a
new Jerusalem and a new Temple. Yet as Jon Levenson shows, the “high mountain”
of Ezekiel 40–48 is also typologically described as a new Eden. The convergence
between Zion and Eden is especially clear in Ezekiel 47:1–12, in which Ezekiel sees
a great river of life which flows out of the temple to the east, renewing creation to
its original Edenic perfection wherever it flows This river is a restoration of the
54 Ishida, The Royal Dynasties in Ancient Israel, 145.
Christ, Kingdom, and Creation 127
sacred river of the primordial garden, but now the Temple plays the role of the
garden. Zion and Eden have fused.
David and Adam as “King” and “Son of God”
Although there is no explicit expression of Adam being God’s “son,” the expression
used to describe God’s creation of Adam (WntWmdK WnmlcB “in his image and likeness,”
Gen. 1:26) suggests a divine act of fathering—as Adam is later said to “father” a son,
Seth, “in his own likeness, after his image” (AmlcK AtWmdB, Gen. 5:3).
The echoes of the Genesis story found elsewhere in Scripture affirm this
royal reading of Adam’s identity. For instance, in Psalm 8, which is filled with
references to the creation account, the “son of man (mda-!b),” is described as “made
. . . little less than God” (v. 5). God “crowns him with glory and honor” and gives
the man “dominion” over all his “works” (vv. 5–6). Specifically mentioned are some
of the various animals also found in the primordial list of Genesis—the fish of the
sea, the birds of the air, beasts of the field, and cattle (compare Ps. 8:7–8; Gen. 1:26,
28, 30; 2:20). This “royal first man motif ” can also be identified in Ezekiel 28, where
two oracles seem to be stylized as an allegory of the creation and fall of the first
man in Eden. Ezekiel describes him as a “prince” and a “king.” This primal king is
also called “the signet of perfection” (v. 12)—a symbol elsewhere associated with
royal likeness and authority (Gen. 41:42; Jer. 22:24–25).55
With authority derived from God, the first human was given a mandate to
rule the earth in God’s name, and to become, in effect, the father of many nations,
of a worldwide kingdom of God. In the Genesis account, God blesses man and
commands him to “be fruitful and multiply and fill . . . and subdue . . . and have
dominion . . . over all the earth” (Gen. 1:26, 28).
David fits this royal Adamic profile. It is interesting that “subdue” (vbk) is
used to describe David’s conquest of the nations (2 Sam. 8:11). The word “to rule” or
“have dominion” (hdr) also turns up in the royal Davidic messianic tradition. The
kingdom of David’s son is said to be a worldwide “dominion” (Ps. 72:8) and the
Davidic priest-king is to “rule” in the midst of his enemies (Ps. 110:2). As Adam’s
descendents were to fill the earth, we see similar language used to describe the
Davidic kingdom (Ps. 72:7, 16).
The authorship of Psalm 8 is attributed to David. The exalted “son of man”
described in terms of Adamic royalty in vv. 4–9 could be understood as self-reference.
After all, Psalm 89:19–37 describes David as (1) second only to God in power
55 James Barr, “‘Though Art the Cherub’: Ezekiel 28:14 and the Post-Ezekiel Understanding of
Genesis 2–3,” in Priests, Prophets, and Scribes: Essays on the Formation and Heritage of Second
Temple Judaism in Honor of Joseph Blenkinsopp, ed. Eugene Ulrich, Journal for the Study of
the Old Testament Supplement Series 149 (Sheffield: Sheffield Academic, 1992), 213–223;
Herbert G. May, “The King in the Garden of Eden: A Study of Ezekiel 28:12–19,” in Israel’s
Prophetic Heritage: Essays in Honor of James Muilenberg, eds. Bernhard W. Anderson and Walter
Harrelson (New York: Harper & Brothers, 1962), 166–176.
128 Scott Hahn
(v. 27, compare Ps 8:5, “a little less than God”); (2) having universal dominion over
creation (v. 25–27), and (3) being the firstborn son of God (vv. 26–27). His throne
or kingdom is as enduring as the sun and the moon (v. 37)—in other words, as
permanent as the creation itself.
The Davidic kingdom is, without doubt, the consuming passion of the
Chronicler and the subject matter of his composition. At the same time, the
Chronicler is not unconcerned about the purpose and fate of the rest of humanity
and creation.
The genealogies of 1 Chronicles 1–9 serve to situate the history of the Davidic
kingdom within a universal framework: a framework extending back to Adam
himself and incorporating all Adam’s descendants (1 Chron. 1:1–27), the whole
human family. In this way the Chronicler implies that the Davidic kingdom
has significance for all humanity as the fulfillment of God’s creational purpose.
Indeed, the Chronicler treats the Davidic kingdom essentially as the high point
of humanity’s development since creation. He fully realizes the fact that now—at
the time of his writing—that kingdom is in shambles; yet he clearly anticipates
the hope of kingdom restoration. Thus the two books of Chronicles, taken as a
whole, are at least implicitly eschatological, that is, they embrace a restorationist
eschatology.
It will be seen that Luke’s genealogy of Jesus (Luke 3:23–38) reflects a nearly
identical literary-theological strategy, except on the other end of the exile, with the
fulfillment of the eschatological hopes imminent. By tracing Jesus’ line of descent
back to Adam, Luke suggests that (1) the person of Jesus bears significance for every
descendant of Adam, and (2) the purposes of God in creating mankind (Adam) are
finding their fulfillment in Jesus. Luke would agree with the Chronicler that God’s
purpose, established with Adam for all people, was renewed with David for all
nations; but he would add that it has now been fulfilled by Christ in and through
the Church.
The Old Testament Background to Luke
As we turn our attention back to Luke, we ask the question: Is Luke aware of the
creational horizon behind the Davidic covenant? I would argue the affirmative:
at least in the early chapters of Luke, we observe a few texts where Davidic and
Adamic/creational motifs are simultaneously employed in the portrayal of Christ.
The clearest instance of this is in the genealogy of Christ in Luke 3:23–38. Up
to this point in the gospel, the concept of Jesus as Son of David and thus the one
to fulfill the Davidic covenant has been stressed again and again by references to
David, to Jesus’ Davidic lineage, and to various Davidic covenant texts: Luke 1:27,
32–33, 69; 2:4, 11. Immediately prior to the genealogy, the divine voice is heard from
heaven at Jesus’ baptism, echoing Psalm 2 (specifically v. 7), the royal Davidic coroChrist,
Kingdom, and Creation 129
nation hymn, by declaring “Thou art my beloved Son.” Accordingly, the genealogy
of 3:23–28 identifies Jesus as a descendant of David (v. 31), as we would expect.
But Luke proceeds to trace Jesus’ lineage all the way back to Adam, and he
declares Adam to be “the son of God” (v. 38). Elsewhere in the gospel only Jesus
is ever called “Son of God.” By calling Adam “son of God,” Luke is inviting a
comparison between the two. The comparison suggests that Jesus is a second or
new Adam, superior to the first, the father of a new humanity. Furthermore, by
tracing Jesus’ lineage back to Adam, Luke is suggesting that Jesus is significant for
all Adam’s descendants, that is to say, for all humanity and even for all creation.
Curiously, most scholars of Luke do not follow this line of thought. I. Howard
Marshall, in his well-known commentary, speaks for the scholarly consensus: “The
thought of Jesus as the second Adam . . . does not play any part in Lucan theology.”56
Similarly, Joseph Fitzmyer sees the Adamic motif as distinctly “Pauline” and having
no place in Luke. In his opinion, the genealogy merely functions to explain “the
relation of Jesus . . . to God and to the human beings he has come to serve.”57
In light of the following points, however, I find it virtually impossible to deny
that Luke employs an Adam-Christ typology:
• No other genealogy found in the Old Testament or in the
rabbinic tradition traces any individual’s origins back to
God.58 Luke is unique and intentional in doing so.
• Nowhere else in the Bible is Adam called “son of God.” Again,
Luke is unique and intentional in so doing.
• Only Jesus and Adam are identified as the “Son of God” in
Luke-Acts.
• This identification of Adam as “Son of God” is sandwiched
between pericopes (the baptism and the temptation) that
focus explicitly on Jesus identity as “Son of God”:
3:22: a voice came from heaven, “Thou art my beloved Son”
3:38: son of Adam, the Son of God.
4:3: The devil said to him, “If you are the Son of God . . .”
56 The Gospel of Luke: A Commentary on the Greek Text (Grand Rapids, MI: Eerdmans, 1986 [1978]),
161. See also, Marshall D. Johnson, The Purpose of the Biblical Genealogies, With Special Reference
to the Setting of the Genealogies of Jesus, Society for New Testament Studies Monograph Series
8 (Cambridge: Cambridge University, 1969), 233–235.
57 Luke I–IX, 498. The same reasoning is found in other notable Lucan works, such as Robert F.
O’Toole, Luke’s Presentation of Christ: A Christology (Rome: Pontifical Biblical Institute, 2004),
171.
58 Johnson, The Purpose of the Biblical Genealogies, 237.
130 Scott Hahn
4:9: And [the devil] . . . said to him, “If you are the Son of
God . . .”
4:41: And demons also came out of many, crying, “You are
the Son of God!”
• The concept of Jesus as “Son of God” is critically important
to the message of Luke, recurring at critical junctures in
the narrative: at the annunciation (1:35), the baptism (3:22),
the temptation (4:3, 9), the transfiguration (9:35), before the
Sanhedrin (22:70, a climactic scene), and elsewhere.
In view of the fact that Luke breaks with convention by identifying Adam as
“son of God,” a term deployed strategically throughout the gospel to identify Jesus’
true identity, it seems reasonable to infer Luke’s purpose is to draw a comparison
between Adam and Jesus—for the purpose of showing how Jesus fulfills the role
of (a new) Adam for a new humanity. In fact, this inference may be corroborated
by noting the number of references to Genesis 1–3 in the preceding (baptism) and
subsequent (temptation) pericopes.
Luke’s baptismal narrative is marked by new creation motifs. For example,
the image of the dove in all three gospels is generally recognized as an allusion
to the Spirit brooding over the waters of creation (Gen. 1:2).59 As with the first
creation account, Luke’s narrative of Jesus’ baptism contains references to heaven,
to the Spirit, and to the spoken word of God. Heaven is “opened,” as it is in other
dramatic biblical accounts (Isa. 64:1; Ezek. 1:1), especially divine (new) creations
(Gen. 7:11; Isa. 24:18). What we have in Luke’s baptism scene, as in his genealogy, is
the picture of a new creation—culminating with the presentation of a new Adam.
Likewise, Jesus’ role as Son of David is simulaneously evoked, inasmuch as the
divine voice (“Thou art my beloved Son”) alludes to the royal Davidic coronation
hymn, Psalm 2 (v. 7; “I will tell the decree of the Lord. He said to me: ‘You are my
Son’”).
The allusions to creation in the baptismal account and the reference to Adam
in the genealogy both suggest that Jesus is the recapitulation of the biblical first
man. And as the first man immediately encountered rivalry and temptation by the
devil in paradise, Luke’s new Adam engages immediately in a struggle with the
personification of evil.60
Read in light of the genealogy, Jesus’ three temptations by the Devil in Luke
4:1–13 are a reprise of the temptation faced by the first son of God (Gen. 3). Adam
was tempted with food. So is the new Adam. Adam was made in God’s image and
given dominion over the world, yet fell prey to the temptation to try to become
59 See, for example, Joel Marcus, Mark 1–8, Anchor Bible 27 (New York: Doubleday, 2000), 159–
160, 165–166.
60 Marshall, Luke, 171.
Christ, Kingdom, and Creation 131
“like God.” The new Adam is tempted with worldly glory and power. Adam was
tempted to test God’s warning that he would die if he ate the forbidden fruit.
The new Adam, too, is tempted to put God’s promise of protection to the test by
throwing himself down from the Temple. In all three temptations, the new Adam,
unlike the first, resists and prevails over his tempter.
Thus, the baptism and temptation narratives in Luke 3:21–22 and 4:1–12 are
the “creation” and “temptation” of the new Man, and they correspond to Adam’s
experiences in Genesis 2 and 3. Sandwiched between the baptism and temptation
is the genealogy which explicitly evokes the memory of Adam and uses the title
“son of God” to invite a comparison between Adam and Jesus. Simultaneously,
Jesus’ role as the definitive Son of David is also being indicated, at least in the
genealogy (through the mention of David) and the baptism (through the echo of
Psalm 2:7) accounts. Davidic allusions may well be present in the temptation narrative,
however, there is not space here to explore them.61
Covenant, Kingdom, and Church at the Last Supper
The royal Davidic character and creational background of Luke’s Christology also
characterizes the ecclesiology of Acts. Succinctly stated, what is true of Christ in
Luke becomes true of the Church in Acts.
In order to see how this is so, it is useful to examine Luke’s narrative of the
institution of the Eucharist (Luke 22:14–30). This institution narrative serves as a
literary-theological bridge linking the royal Davidic identity and mission of Christ
with the early apostolic Church as the restored Davidic kingdom. The institution
narrative serves to establish the apostles as vice-regents of the Davidic kingdom,
empowering them to rule over the Church in the opening chapters of Acts. These
same opening chapters reveal, at times, the creational horizon behind the more
obvious theme of Davidic kingdom restoration.
Although there are important royal Davidic allusions in several parts of
the institution narrative, let us focus immediately on the verses of most relevance
to our thesis, namely, vv. 28–30. To the apostles, who have shared with Jesus his
trials, Jesus says, “kavgw. diati,qemai u`mi=n kaqw.j die,qeto, moi ov( path,r mou
basilei,an”(“I assign to you, as my Father assigned to me, a kingdom,” v. 29b). The
usual English translations of the verb diatiqh,mi (“assign” in the Revised Standard
Version, “confer” in the New Revised Standard Version) do not quite capture
the sense of the word for Luke. Luke’s style, as all acknowledge, is dependent
on the Septuagint, in which the phrase diati,qesqai diaqh,khn is used almost
eighty times as the equivalent of the Hebrew tyrb trk (“to make a covenant”)—in
61 The prominence of the Temple in Luke’s account is the most obvious Davidic feature seen in the
temptation account, recalling the importance of the Temple in Luke’s early narrative of John’s
birth and Jesus’ presentation and later finding in the Temple.
132 Scott Hahn
fact, diatiq, hmi even without the noun diaqh,khn can denote covenant-making.62
Since the nominal form diaqh,kh with the meaning “covenant” has just been
employed in v. 20 above, the sense of “covenant-making” would seem to accrue to
the verb diatiqh,mi here in v. 29.63 A more precise, if awkward, translation of v.
29b would thus be: “I covenant to you a kingdom, as my Father covenanted one to
me.”64
The only kingdom established on the basis of a covenant in Scripture is the
kingdom of David (Ps. 89:3–4, 28–37). Moreover, the use of father-son terminology
in v. 29b evokes the father-son relationship of the Lord with the Son of David
as reflected in 2 Samuel 7:14, and Psalms 2:7, and 89:26–27. Significantly, in each
of these three passages, father-son terminology is employed in the context of God
granting a kingdom to the Davidide (2 Sam. 7:13; Pss. 2:6, 8; 89:25, 27).
The meaning of Luke 22:29b becomes clear: God has “covenanted” a kingdom
to Jesus, since Jesus is the Son of David, the legal heir to David’s covenant
and throne (Luke 1:32–33). Now Jesus, through the “new covenant in [his] blood”
(v. 20), is “covenanting” to the disciples that same kingdom of David. This is not
the promise of a conferral (future tense), but the declaration of a conferral (present
tense).65 This present conferral of the kingdom militates against those scholars
who acknowledge a present kingdom in Luke-Acts but limit it to the person and
ministry of Christ. As Darrel Bock comments with respect to an earlier passage
(Luke 11:20), “An appeal only to the presence of God’s kingly power in the person
62 See 1 Chron. 19:19; 2 Chron. 5:10; 7:18; Ezek. 16:30; and discussion in Peter K. Nelson, Leadership
and Discipleship: A Study of Luke 22:24–30, Dissertation Series / Society of Biblical Literature
138 (Atlanta: Scholars, 1994).
63 Diatiqh,mi and diaqh,kh often bear the sense “to make a testament” and “testament/will,”
respectively, in secular Greek literature. See Walter Bauer, Greek-English Lexicon of the New
Testament, 2nd rev. ed. (Chicago: University of Chicago, 1979), 189b, Definition 3; 183a, Def. 1).
But it does not mean that here. (Here my reading is against that of Jacob Jervell, Luke and the
People of God: A New Look at Luke-Acts [Minneopolis: Augsburg, 1972], 105 n. 24, and Nelson,
Leadership and Discipleship, 204). “Though the verb can bear such a sense [i.e. “bequeath”], its
parallel use in connection with God here hardly encourages us to move in such a direction.”
John Nolland, Luke, 3 vols., Word Biblical Commentary 35 (Dallas: Word, 1993), 1066. See
the discussion in Johnannes P. Louw and Eugene Albert Nida. Greek-English Lexicon of the
New Testament: Based on Semantic Domains. (New York: United Bible Societies, 1989), §34.43;
Marshall, Luke, 814–15; John Priest, “A Note on the Messianic Banquet,” in The Messiah:
Developments in Earliest Judaism and Christianity, ed. James H. Charlesworth (Minneapolis:
Fortress, 1992), 222–38.
64 “In Luke 22:29 in the phrase diatithemai . . . basileian, appoint a kingdom . . . exactly expresses
the formula diatithemai diathe k e n . The new covenant and the kingdom of God are correlated
concepts.” O. Becker, “Covenant,” in New International Dictionary of New Testament Theology, 3
vols., ed. Collin Brown (Grand Rapids, MI: Zondervan, 1975–1978), 1:365–76
65 Bock, Luke, 1740. See also Pao, Acts and the Isaianic New Exodus, 124–127; Jerome H. Neyrey,
The Passion According to Luke: A Redaction Study of Luke’s Soteriology (New York: Paulist, 1985),
27–28.
Christ, Kingdom, and Creation 133
and message of Jesus misses the significance of this transfer of power to others and
ignores the kingdom associations Jesus makes in explaining these activities.”66
Jesus continues on in Luke 22:30 to emphasize the apostles’ vice-regal role:
“you will sit on thrones judging the twelve tribes of Israel” (v. 30b). Searching for the
scriptural background of this concept of “thrones over the twelve tribes,” we find
the Davidic imagery of Psalm 122:3–5
Jerusalem, built as a city which is bound firmly together,
To which the tribes go up, the tribes of the Lord . . .
There thrones for judgment were set,
The thrones of the House of David.
The connection between the two texts is firm, in light of the collocation in
each of the three elements “tribes,” “thrones,” and “ judgment.”67 Psalm 122:5b makes
explicit the Davidic context of the promise of Luke 22:30b. The disciples, then, are
promised a share in the exercise of authority of the Davidic monarchy over all
twelve tribes. The disciples’ “appointment is an anticipation of the restoration of
Israel . . . and [they] are commissioned to govern the renewed people of God.”68 L.
T. Johnson comments on the significance of Luke’s version of this dominical saying
vis-à-vis Matthew’s:
Luke decisively alters the reference point for this prediction. . . .
In Luke the saying points forward to the role that the apostles
will have within the restored Israel in the narrative of Acts. . . .
These followers [will] exercise effective rule within the people
gathered by the power of the resurrected prophet (see, for example,
Acts 5:1–11).69
Kingdom Restoration and “ Theological Geography” in Acts
In order to grasp the ecclesiological implications of the institution narrative, it
is necessary to venture a little way into Acts. Significantly, in the opening verses
of Acts (1:3, 6), Jesus’ topic of discussion with the apostles over forty days is the
kingdom of God.70 When the disciples ask Jesus, “Lord, will you at this time restore
66 Darrell L. Bock, “The Reign of the Lord Jesus,” in Dispensationalism, Israel, and the Church: The
Search for Definition, eds., Craig A. Blaising and Darrell L. Bock (Grand Rapids, MI: Zondervan,
1992), 37–67.
67 Craig Evans, “The Twelve Thrones of Israel: Scripture and Politics in Luke 22:24–30,” in Luke
and Scripture, 154–70.
68 Green, Luke, 770; compare Fitzmyer, Luke X-XXIV, 1419.
69 Johnson, Luke, 345–46, 349. Also see Thomas J. Lane, Luke and the Gentile Mission.
70 On the close link between the “kingdom” in Luke 22 and here in Acts 1:1–11, see Jervell, Luke,
81–82.
134 Scott Hahn
the kingdom to Israel?” (1:6), their query may refer to Jesus’ promise in Luke 22:30b
that “you will sit on thrones.” The apostles are asking, in effect, “When will we
receive the authority promised to us?” In response, Jesus discourages speculation
about timing (v. 7), but does in fact describe the means by which the kingdom will
be restored, namely, through the Spirit-inspired witness of the apostles throughout
the earth (v. 8).71
Jesus’ geographical description of the spread of the gospel: “you shall be my
witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth”
is, on the one hand, a programmatic outline of the narrative of Acts, helping us to
recognize that the whole book concerns the spread of the kingdom (Acts 28:31).72
On the other hand, it is a Davidic map that reflects the theological geography of
God’s covenant pledge concerning the extent of the Davidic empire. Jerusalem was
David’s city (2 Sam. 5:6–10), Judea his tribal land (2 Sam. 5:5; 1 Kings 12:21); Samaria
represents (northern) Israel, David’s nation (1 Kings 12:16); and “the ends of the
earth” are the Gentiles (Isa. 49:6), David’s vassals (Pss. 2:7–8; 72:8–12; 89:25–27).73
The kingdom of David, encompassing Jerusalemites, Jews (Judeans), Israelites, and
Gentiles, will be restored as the apostles’ witness extends to “the ends of the earth”
and the evkklhsi,a grows.74
But the apostles in the narrative of Acts 1 do not yet realize the significance
of Jesus’ words or understand his transformation of their expectation of a national,
earthly kingdom to one that is international and, though manifest on earth, essentially
heavenly.75 The Spirit must still be poured out for the apostles to perceive the
transformed kingdom. Thus only after the disciples have received the power of the
Holy Spirit will they become ma,rturej, witnesses (Acts 1:8).
After the reconstitution of the Twelve, the event of Pentecost (Acts 2:1–42)
marks (1) the restoration in principle of Israel as kingdom under the Son of David,
and (2) the beginning of the apostles’ vice-regency over that kingdom. It is clear
that Luke presents us in Acts 2 with the principial fulfillment of the promised restoration
of Israel. Not only are all the Twelve (and presumably the 120) “all together
in one place” (2:1)—thus representing the nucleus of the restored Israel—but they
71 As argued by John Michael Penney, The Missionary Emphasis of Lukan Pneumatology (Sheffield:
Sheffield Academic, 1997), 70; Pao, Acts and the Isaianic New Exodus, 95 n. 143, 144; and Bock,
“The Reign of the Lord Jesus,” 45.
72 “The verse is programmatic in its significance for the narrative structure . . . That the mission
will begin in Jerusalem alludes to the restored Zion of Isaiah (Isa. 2.3).” Penney, The Missionary
Emphasis of Lukan Pneumatology, 73.
73 See Pao, Acts and the Isaianic New Exodus, 95.
74 See Penney, The Missionary Emphasis of Lukan Pneumatology, 21, 71.
75 “Jesus shifts the focus from ‘knowledge’ to mission . . . [This is] the real answer to the question
concerning the ‘restoration’ of the kingdom to Israel. Jesus’ answer contains a redefinition of
‘kingdom’ and therefore of the Christian understanding of Jesus as Messiah . . . The ‘kingdom for
Israel’ will mean for Luke, therefore, the restoration of Israel as a people of God.” Luke Timothy
Johnson, The Acts of the Apostles, Sacra Pagina 5 (Collegeville, MN: Liturgical Press, 1992), 29.
Christ, Kingdom, and Creation 135
address their message to “Jews, devout men from every nation under heaven” (v. 5),
and Luke enumerates those nations (vv. 9–11). The exile is reversed.76
The exile scattered Israel. An earlier event, recorded in Israel’s history, the
tower of Babel, scattered all mankind. At Pentecost, Babel (Gen. 11:1–9) is reversed
as well. In a brief recapitulation of the table of nations in Genesis 10, Luke lists
representatives of all mankind—both Jews and Gentile converts to Judaism (Acts
2:9–11)—from all the regions of the known world. They now remark to one another,
“How is it that each of us hears them in his own language?”
The account of Babel in Genesis (Gen.11:1–9) follows hard on the heels of the
conclusion of the flood narrative. The flood and its abatement are a new or renewed
creation event: the world is plunged again into the watery chaos of Genesis 1:2,
and emerges once more under the leadership of a new man, a new father of the
human race, a new Adam: Noah. The granting of the covenant with Noah (Gen.
9:1–17) in words that echo the original creation narrative creates the hope that in
the newly re-created earth, the original divine blessing on all humanity (whose
branches are listed in Genesis 10:1–32) may be experienced once more. The hubris
of Babel resulted in a dashing of that hope.
Now, at Pentecost, the effects of Babel are overcome. God’s Spirit is poured
out “on all flesh” (e`pi. pa/san sa,rka)—a phrase very common in the flood narrative
(Gen. 6:12, 17, 19; 7:15, 16; 8:17, 21; 9:11, 15, 16, 17) referring not only to humanity but to
every living thing in creation. The result of this outpoured Spirit is a reunification
of the human family in a way not experienced since the world had been newly
re-created by the Flood. The implication: humanity is being re-created through the
breath of God’s Spirit, who was also the agent of the Adamic first creation (Gen.
1:2; 2:7) and the Noahic re-creation (Gen. 8:1).
The New Israel at Pentecost and Beyond
To summarize: at Pentecost Babel and exile are reversed, humanity and Israel
are restored. More precisely: humanity is being restored and constituted as a new
Israel.
This restored Israel has a certain form and structure: not a tribal confederation
as under Moses, but a kingdom as under David, incorporating Israel and
the Gentiles.77 Peter’s sermon stresses the Davidic royalty of Jesus Christ (Acts
2:36).78 He preaches to the assembled exiles of Israel that Jesus is the fulfillment
of the covenant of David (v. 30)79 and the fulfillment of David’s own prophecies
76 Denova, Things Accomplished Among Us, 138, compare 169–75.
77 See Robert F. O’Toole, “Acts 2:30 and the Davidic Covenant of Pentecost,” Journal of Biblical
Literature 102 (1983): 245–58. “Although the term kingdom never appears in the entire chapter,
the imagery of rule and the features of God’s covenants are present. In fact, the chapter is
saturated with such images and allusions.” Bock, “The Reign of the Lord Jesus,” 47.
78 See Tannehill, The Narrative Unity of Luke–Acts, 38.
79 See Bock, “The Reign of the Lord Jesus,” 49.
136 Scott Hahn
(vv. 25–28; 34–35).80 He applies to Jesus the royal Davidic enthronement psalm
(Psalm 110), asserting that Jesus is now enthroned in heaven (“exalted at the right
hand of God”) and has poured out the Spirit on the apostles as the crowd has
just witnessed (v. 33). Thus, Jesus is reigning now in heaven, and the results of
his reign are being manifest now in events that the people may “see and hear’”(v.
33).81 When Peter’s hearers accept the fact that Jesus is the presently-enthroned
Davidic king—and thus acknowledge his rightful reign over themselves—they are
incorporated into the evkklhsi,a through baptism (2:41–42; cf. 4:32–5:11, esp. 5:11).82
Not just Israel, but David’s reign over Israel has been established in principle. And
not just over all Israel, but over “all the nations under heaven” or “all flesh” as well,
that is, over all humanity and all creation.
It is important to note, however, that the Davidic kingdom is not only restored
but transformed.83 The Son of David is not now enthroned in the earthly
Jerusalem but the heavenly, “exalted at the right hand of God.” The kingdom has
been transposed from earth to heaven, even though it continues to manifest itself
on earth as the evkklhsi,a.84 This ecclesial kingdom exists simultaneously on earth
and in heaven. The king is enthroned in heaven, but the ministers (the apostles)
are active on earth.
In sum, Acts 1–2, the key introductory chapters of the book, have several
links to the institution narrative and describe the birth of the Church as the restoration
of the kingdom of David, as well as the restoration of the unity of the human
family lost shortly after the re-creation of the Flood.
Davidic covenant motifs recur elsewhere at key junctures in Acts. For example,
the prayer of the assembled believers in Acts 4:23–30 identifies the persecution of
the nascent Church as a fulfillment of the royal Davidic coronation hymn, Psalm
2. Interestingly, the beginning of the prayer invokes the Lord as both (1) the God
of creation and (2) the God of David: “Sovereign Lord . . . you made the heaven
and the earth and the sea, and everything in them. You spoke by the Holy Spirit
through the mouth of . . . David.” (4:24–25).
Later in Acts, Paul’s first recorded sermon—at Pisidian Antioch (Acts
13:16–41)—advances the same Davidic christology presented by Peter in Acts 2.
80 On the Davidic background of Peter’s sermon, see Bock, “The Reign of the Lord Jesus,” 38–39.
81 On the relationship of Luke 1:32–33 and Acts 2:24–31, see Lane, Luke and the Gentile Mission,
160.
82 See Joseph A. Fitzmyer, “The Role of the Spirit in Luke-Acts,” in The Unity of Luke-Acts, 165–84,
at 175–76; and Denova, Things Accomplished Among Us, 138 and 169–75.
83 Francis Martin compares the way in which the New Testament transforms the expectations
of the Old Testament in the very process of fulfilling them to Bernard Lonergan’s concept
of “sublation,” although Martin prefers the term “transposition.” See the discussion in his
“Some Directions in Catholic Biblical Theology,” in Out of Egypt: Biblical Theology and Biblical
Interpretation, ed. Craig Bartholomew, Mary Healy, Karl Möller, and Robin Parry (Grand
Rapids, MI: Zondervan, 2004), 65–87, at 69–70.
84 So Penney, The Missionary Emphasis of Lukan Pneumatology, 75.
Christ, Kingdom, and Creation 137
Paul identifies Jesus as the promised heir to David (v. 23) and explains his person
and role in terms of the royal Davidic coronation hymn (Psalm 2, in v. 33) and the
Isaianic promise of the extension of the Davidic covenant (Isa. 55:3). Paul concludes
his proof of Jesus’ status as the Christ by citing the same (Davidic) Psalm 16 that
Peter used in his sermon at Pentecost in Acts 2:24–32.
Similarly, James’ speech at the Jerusalem council (Acts 15) applies Davidic
covenant imagery to the Church of Christ, much like Peter and Paul applied
Davidic christology to the resurrected Jesus. Recall that the question facing the
elders and apostles at the “Jerusalem Council” in Acts 15 was whether to require
Gentiles to receive circumcision. After Peter speaks against it, James confirms
Peter’s decision to embrace baptized (but uncircumcised) Gentile converts by
quoting Amos 9:11–12: “After this I will return, and I will rebuild the dwelling of
David (skhnhhn. Dauid, ) . . . that the rest of men may seek the Lord, and all the
Gentiles who are called by my name’ (Acts 15:13–18).”
The historical background and literary context of Amos’ oracle regarding
the “tent” or “dwelling” of David (Amos 9:11) is the Davidic kingdom, which at
its peak incorporated Edom (Amos 9:12a) and other Gentile nations (Ammon,
Moab, Aram)—that is, “the nations who are called by my name” (Amos 9:12b).85
Significantly, in Acts 15:14–19, James announces that the incorporation of Gentiles
into the Church is the fulfillment of Amos’ oracle concerning the restoration of the
Davidic kingdom.86 His exegetical argument presumes that the “tent of David” is
the Church. As David Pao observes:
The promise to rebuild and restore the Davidic kingdom is
explicitly made at the point in the narrative of Acts that focuses
on defining the people of God. The Amos quotation of Acts 15
shows that . . . the development of the early Christian community
is also understood within the paradigm of the anticipation
of the Davidic kingdom. The christological focus of the David
tradition should be supplemented by an ecclesiological one.87
In sum, Luke’s Davidic christology is clearly ordered to the kingdom ecclesiol-
85 John Mauchline, “Implicit Signs of a Persistent Belief in the Davidic Empire,” Vetus Testamentum
20 (1970), 287–303; Max Polley, Amos and the Davidic Empire: A Socio-Historical Approach (New
York: Oxford University, 1989), 66–82.
86 See Strauss, The Davidic Messiah in Luke-Acts, 190–92; Michael E. Fuller, The Restoration of
Israel: Israel’s Re-gathering and the Fate of the Nations in Early Jewish Literature and Luke-Acts
(New York: Walter de Gruyter, 2006).
87 Pao, Acts and the Isaianic New Exodus, 138. See also Penney, The Missionary Emphasis of Lukan
Pneumatology, 74; David P. Seccombe, “The New People of God,” in Witness to the Gospel,
350–72; and Richard Bauckham, “James and the Jerusalem Church,” The Book of Acts in Its
Palestinian Setting, ed. Richard Bauckham, Vol. 4 of The Book of Acts in Its First Century Setting,
5 vols. (Grand Rapids, MI: Eerdmans, 1995), 415–80, esp. 457.
138 Scott Hahn
ogy which we see unfolding throughout Acts, especially in the apostolic speeches.
At the same time, Luke presents the renewed covenant of the Davidic kingdom
against the background of the renewed creation, inasmuch as the expansion of the
Church-kingdom is “to the ends of the earth” (Acts 1:8), including “every nation
under heaven” (Acts 2:5), with the outpouring of the Spirit “on all flesh” (Acts
2:17).
David and his Kingdom, Christ and his Church
We have seen that the christology of Luke is strongly royal and Davidic. However,
the full significance of this royal Davidic portrait of Christ is missed unless its Old
Testament context is carefully examined. Several Old Testament texts establish a
link between the Davidic kingdom and the original form and divine purpose of
creation. The Jerusalem Temple assumes features of Eden; David is characterized
as a king exercising dominion in terms reminiscent of Adam; and the Davidic
kingdom appears as a fulfillment of God’s covenantal purposes for creation.
Luke is clearly aware of the creational background of the Davidic kingdom.
Indeed, as we have seen, his accounts of Jesus’ baptism, genealogy, and temptation
all contain intertwining allusions to creation and Davidic traditions. Jesus is Son
of David and therefore messianic king, but he is also the Son of God, and thus a
new Adam to originate a new humanity. And all that Jesus possesses—the kingdom
of David and its significance for all creation—is transmitted to the apostles
in the institution narrative. In Acts, the apostles are commissioned by Christ and
empowered by the Holy Spirit to extend the kingdom they have received to “the
ends of the earth,” to “every nation under heaven,” and to “all flesh”—references to
the (new) creation. Both the restored kingdom and the renewed creation are thus
united in the Church.
In sum, when Luke-Acts is read in light of the Old Testament—that is, in
canonical perspective—it shows how the Church’s universal mission effects the
restoration of the Davidic kingdom for all nations, just as it fulfills God’s plan and
purpose for all creation. God’s plan for Adam and creation, renewed with David
and his kingdom, is thus fulfilled by Christ in the Church.
