Some readers are tempted to conclude that this covenant abrogated the existing covenant with Israel, but the close interweaving of 2 Samuel 7 with earlier covenant material should prevent this conclusion ‘The covenant of David fits within the covenant structure of Israel’ (Dumbrell 1994, 72). What is more, David receives this promise as Israel’s representative; as the king he embodies and represents the people (Köstenberger 2001, 39). Note the hope of royal priesthood in Exodus 19, which allows us to conclude that the person of the king ‘embodies the covenant expectations of Exodus 19:6’ (Dumbrell 1994, 72). 2 Sam 7:14 should thus be read against Exod 4:22; and 2 Sam 7:1 should be read against the goal of the exodus. ‘Through the occupant of the throne of Israel, Davidic kingship is to reflect the values that the Sinai covenant requires of the nation’ (Dumbrell 1994, 71f.).
Likewise, we have seen how the Davidic covenant takes up the promises to Abraham. The ‘great name’; the ‘place for my people Israel’; the ‘rest’ from enemies still to be given which echoes not only exodus but the creation rest to which the exodus rest pointed, all suggest a reiteration of the Abrahamic covenant in such a way that God’s saving purposes for humanity through Abraham are seen to be continued through the Davidic king, YHWH’s viceregent in his rule over the nations (Köstenberger 2001, 39f.).
Bill Dumbrell also writes:
Through Davidic kingship, divine government through Yahweh’s appointed intermediary, to whom the world must be subject, is established. Thus, Yahweh’s full intentions for the human race will be realized through wise administration by Israel’s messiah. The notions of the charter for humanity, of the dominion which that is to confer, and of kingship over Israel exercised by the Davidic representative were all finally brought together and fused in the person of Jesus of Nazareth, who as son of David was son of Abraham, yet also Son of God.
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