For Whom Did Christ die?
Written by Caleb Corneloup

An important question concerning the atonement of Jesus Christ is “for whom did Christ die”? There are two main views on the extent of the atonement, the first is particular atonement and the second is universal atonement. Particular atonement is the view that Jesus died only for an elect people chosen before the foundation of the world and universal atonement is the view that Jesus died for all mankind without distinction. In this essay I will seek to defend, from scripture, the view of universal atonement. There are many scriptures which set forth the death of Jesus Christ as being for the whole world, for all men, every man, and even for persons who can or will perish eternally[1].

There are numerous passages which set forth the sacrifice of Jesus as being for the whole world, particularly Johns Gospel and First Epistle; “Behold the Lamb of God, which taketh away the sin of the world”, “for God so loved the world that He gave his only Son … that the world through him might be saved”, “the bread that I will give is my flesh, which I will give for the life of the world”, “for I came not to judge the world but to save the world”, “this is indeed the Christ, the Saviour of the world”, “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” and “we have seen and do testify that the Father sent the Son to be the Saviour of the world”[2].

The word “world” or “cosmos” can have various meanings within John’s writings, sometimes it refers to the universe, or the physical earth, even to the world system, however whenever it refers to persons or people the interpretation is always “everyone”, unless its hyperbole. It is never used to refer to a limited group in either the NT or in any other literature written in the Greek language[3].

When Jesus entered Jerusalem on a donkey, receiving praise from those who had come to the feast, He encountered many Jews, including the Pharisees, who did not believe upon Him or would not openly confess their belief in Him. Jesus responded by crying out the following words[4];

And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. John 12:47


Even John Calvin agrees that here in this verse Jesus is deliberately, lovingly and publicly stating that He is withholding His judgement, for a time and until the last day, while freely offering salvation to all, including those who have rejected Him[5].

One further example from John is his Epistle to the Christians living in Asia Minor. The first Epistle of John was written in a style suited to Hellenistic readers for the purpose of re-stating the Gospel, assuring the recipients in their faith and refuting an elitist form of Gnosticism resembling Doceticism[6]. In this context John pens these important words;

And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 1John 2:2

These words make it plain that sacrifice of Jesus was not only for a certain secret group or even only for those who believe, but rather for the whole world.  

In addition to the verses above there are also numerous passages which plainly confirm that Jesus died for every man. The NT refers to all men in the following passages; “Who gave Himself a ransom for all”, “we trust in the living God, who is the Saviour of all men, specially of those that believe”, “For the grace of God that bringeth salvation hath appeared to all men”, “he by the grace of God should taste death for every man” and “even so by the righteousness of one the free gift came upon all men unto justification of life”[7].

The phrases “all men” or “every man” in these passages must be understood as referring to every single person of all generations. For sake of brevity I will focus on one passage in particular;

I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time. 1 Timothy 2:1-6

It is clear from the context of this passage that God wants believers to pray for all men without distinction. Any attempt to limit the scope of our prayers to some of all sorts of men is unnatural. In order to be faithful to the text Paul must be understood as instructing believers to prayer for all of all sorts of men, for kings and all who are in authority. Such is the Christian duty. Paul continues by giving the reason why we should pray for all men, namely that God desires all men to be saved, that there is only one meditator between God and men, the man Christ Jesus, and that Christ gave himself as a ransom for all men[8].    

There are many scriptures that those who affirm particular atonement raise in order to limit whom it is that Christ died for. They draw phrases from the NT such as “for he shall save his people from their sins” and “I am the good shepherd: the good shepherd giveth his life for the sheep”, “feed the church of God, which he hath purchased with his own blood” and “Christ also loved the church, and gave himself for it”[9].

These arguments lack strength because they only affirm that Jesus died for His people or His sheep, something universal atonement advocates already agree with, and there is nothing in these verses that would specifically limit who Jesus died for.

Furthermore if we examine the sheep spoken of in John’s Gospel, we see that Jesus said “My sheep hear my voice, and I know them, and they follow me” and “a stranger will they not follow, but will flee from him: for they know not the voice of strangers, therefore, by Jesus own definition, “sheep” cannot refer to all the elect because even the elect are born enemies of God and sinners. Instead the sheep Jesus is describing are the Jewish remnant who will leave the Jewish religious community and follow Jesus[10].

One frequent objection raised by those who advocate particular atonement is that if Jesus bore the sins of the world on the cross, then how can God continue to hold sin against anyone? Isn’t that double jeopardy? It’s worth pointing out that those who believe in particular atonement face the same problem. The elect are not born forgiven, neither are they forgiven before the foundation of the world. They are only forgiven when they believe. Furthermore the atonement of Jesus cannot be compared to Angelo-American systems of justice, rather they ought to be compared to the sacrificial system in the Mosaic Law. On the Day of Atonement the goat was killed at the altar, the blood was brought into the Most Holy Place and then the blood was sprinkled in the Tabernacle of the Congregation. Atonement was not fully made until all three aspects were fulfilled. Christ death corresponds to the goat’s death at the altar, his ascension corresponds to the blood being brought into the Most Holy Place and believers are sprinkled with Christ’s blood when they believe the gospel. The Tabernacle is a shadow of the heavenly Tabernacle in heaven[11].  

When scripture uses such clear and sweeping language as “the whole world” and “all men” or “everyman”, it’s hard to imagine what better words could have been chosen by the NT writers to convey the simple truth that Jesus died for the sins of the whole world. The scriptural objections raised by those who advocate particular atonement are easily understood in their context and in no way limit whom Jesus died for. Lastly the atonement of Jesus should not be compared to the Angelo-American systems of justice, rather they should be compared to the Mosaic Law’s sacrificial system which is patterned after the heavenly sanctuary.

Written By Caleb Corneloup
http://calebcorneloup.com/

---

[1] Christian Theology, by Millard J. Erickson, Kindle Edition, Ch. 38.

[2] John 1:29, John 3:16 & 17, John 6:51, John 12:47, John 4:42, 1 John 2:2, 1 John 4:14, KJV.

[3] Redemption Redeemed: A Puritan Defence of Unlimited Atonement, by John Goodwin, Kindle Edition, Chapter 1

[4] John 12:12-19 & 36-47, KJV

[5] Calvin’s Complete Commentary, by John Calvin, Esword version, comments on John 12:47

[6] The Gospel & Epistles of John, F.F. Bruce, pg. 450 - 456

[7] 1 Timothy 4:10, Titus 2:11, Hebrews 2:9, Romans 5:18, KJV

[8] Redemption Redeemed: A Puritan Defence of Unlimited Atonement, by John Goodwin, Kindle Edition, Chapter 2.

[9] Christian Theology, by Millard J. Erickson, Kindle Edition, Ch. 38

[10] Commentary on John’s Gospel, by Frédéric Louis Godet, Kindle Edition, The development of unbelief in Israel.

[11] Leviticus 16, 1 Peter 1:2, Hebrews 8:5

THE NATURE AND SIGNIFICANCE OF THE KINGDOM OF GOD

 By Caleb Corneloup

The kingdom of God is central to the teaching of scripture and should be considered as an overarching theme or governing motif of the bible. The broad concept of God’s kingdom appears in 57 of the 66 books of the bible^[1]. It emerges well over one hundred times in the New Testament and is most prominent in the Synoptic Gospels.^[2] The kingdom of God is multi-faceted and has many different aspects to it but the central figure of the kingdom is Jesus Christ^[3].

How the church views the kingdom of God will have significant implications in both theology and practice. Its interpretation will influence the church’s view of Christ, of the church and its mission, the gospel and its understanding of eschatology. Furthermore a proper interpretation of the kingdom of God will impact one’s interpretation of the Old Testament, especially the covenants and the prophetic books, as well as one’s understanding of the relationship between the Old and New Testaments^[4].   

Scripture never gives one single definition of the kingdom of God because it is multi-faceted and has many shades. Depending on the context of a passage, the kingdom of God can be understood as the sovereign reign of God, or the realm of God’s rule and sometimes the person of Christ himself.^[5] It can be further understood as the Universal Kingdom and the Mediatorial Kingdom. The Universal Kingdom refers to God’s reign over all that exists. This aspect of God’s kingdom has no beginning and no end. The Mediatorial Kingdom refers to God’s particular reign in the present world through His special people, redeemed by the work of Christ on the cross, and includes His entire congregation from Adam onwards.^[6] Some have suggested that it would be more accurate to speak of two kingdoms of God, rather than one^[7].

While Jesus never defined the kingdom of God He did illustrate it. He taught that the kingdom of God was wherever He was present, whenever He or anyone else sows God’s Word, receives salvation or, by the power of God, heals the sick or casts out demons^[8]. He also described the kingdom of God as a future eschatological hope ushered in by His second coming.^[9] In particular Jesus taught His people to pray for God’s kingdom to come and His will be done on earth as it is in heaven. Therefore there will be a time when God’s reign in heaven will merge completely and finally with his particular kingdom here on earth. 

In conclusion, the kingdom of God fills the pages of scripture and is essential to understand if one is to grasp the meaning of much of God’s revelation in the bible. It is multi-faceted encompassing both God’s universal reign as well as His particular reign. It is present and still yet to come. God’s kingdom is Christ, His work, His rule and His domain. Finally a good theology of the kingdom of God should have a significant effect on one’s prayer life and will be an indispensable aid to understand what it means to pray “thy kingdom come, thy will be done on earth as it is in heaven”.^[10]

---

[1] The Kingdom of God: An Introduction, by Richard L. Mayhue, Th.D, MSJ 23/2 (Fall 2012), pp. 168, 170; Dictionary of Biblical Imagery , Leland Ryken, pp. 478-479

[2] Dictionary of Biblical Imagery , Leland Ryken, pp. 478-479

[3] The Kingdom of God: An Introduction, by Richard L. Mayhue, Th.D, MSJ 23/2 (Fall 2012), pp. 169; ACCS Lecture Nature of the Kingdom of God, by Xavier Lakshmanan, 7:35m

[4] The Kingdom of God (theology in community), by Christopher W. Morgan, Kindle Edition, Chapter 1, location 353 - 358

[5] Perspectives on the world Christian movement, edited by Ralph D. Winter, Chapter 13; The Gospel of the kingdom, by George Elton Ladd;  Imminent Domain: The Story Of The Kingdom Of God And Its Celebration, by Ben Witherington III, Kindle Edition, chapter 2 The Place of the presence, location 241

[6] The Kingdom of God (theology in community), by Christopher W. Morgan, Kindle Edition, Chapter 2, location 761 of 5172; The Book of Isaiah and God’s Kingdom: New Studies in Biblical Theology, by Andrew T. Abernethy, Kindle Edition, Chapter 5 The Realm and People of God’s Kingdom, location 3270 of 5683; The Kingdom of God: An Introduction, by Richard L. Mayhue, Th.D, MSJ 23/2 (Fall 2012), pp. 170

[7] The Kingdom of God (theology in community), by Christopher W. Morgan, Kindle Edition, Chapter 1, location 364

[8] Imminent Domain: The Story Of The Kingdom Of God And Its Celebration, by Ben Witherington III, Kindle Edition, chapter 2 The Place of the presence, location 241

[9] The Gospel Of The Kingdom, George Eldon Ladd, Kindle Edition, Chapter 1, pp. 16

[10] The Kingdom of God (theology in community), by Christopher W. Morgan, Kindle Edition, chapter 1, location 648 

BOOK REVIEW

By Caleb Corneloup

Witherington, B. 2009. Imminent Domain: The Story of the Kingdom of God and Its Celebration. Kindle Edition. Grand Rapids: Eerdmans.

In this essay I will review the book Imminent Domain: The Story of the Kingdom of God and Its Celebration written by Ben Witherington the 3^rd, chapters 1-6. I will not be discussing the introduction or the appendix. The book is easy to read and each chapter follows the other in logical sequence. The focus of the first three chapters of the book is God’s present reign over the hearts of His people and its implications in terms of the visibility of God’s kingdom on earth in the present age. The last three chapters focus on the eschatological return of Christ and the theological implications which should effect the practice of believers and the church as a whole.    

[Chapter 1 location 108-230] In the first chapter Ben establishes that although the kingdom of God has not yet fully come eschatologically, it is already present through God’s rule over the hearts of His people. He points out that in Luke 17:20-21 Jesus taught the Jews that God’s kingdom was not coming with visible signs in the sky at some future point, as they expected, but rather that it was already in their midst through His reign over the hearts of believers. Ben refers to Matthew 5:27-28 as well as Mark 7:18-22 and points out that the human heart is the source of mankind’s sin and so God must deal with the source of sin rather than the symptoms in order to effect real change in creation. When God rules human hearts this creates real change in their lives and even effects the social fabric of society.

[Chapter 2 location 234-344] In chapter 2 Ben continues by building on this concept and argues that God’s domain is visible through the lives of His people, their pious living and in their good deeds. He uses Romans 14:17-18 as well as the fruits of the Spirit mention in Galatians 5:22-23 to argue that God’s kingdom is seen in the righteousness, joy and peace of God’s people. Furthermore according to 1 John 3:24 the obedience of believers and their love for one another proves that they abide in God and God in them. Finally Ben elicits the Psalms to prove that God dwells in the midst of the praises of His people

[Chapter 3 location 349-510] In chapter 3 the focus of the book becomes more personal and Ben argues that those who live as though Jesus was not their Lord give evidence that they are not a part of God’s Kingdom. He contrasts the fruit of the Spirit with the works of the flesh in Galatians 5:19-23 and draws upon 1 Corinthians 13 as well as Matthew 5-7 to prove that without the fruit of the Spirit no individual can claim they belong to the kingdom of God.  

[Chapter 4 location 515-653] The focus of the fourth chapter of Ben’s book deals with the common misconception that heaven is the final destination for believers. He points out that when Jesus returns the dead in Christ will be resurrected, all God’s people will have their corruptible bodies transformed into incorruptible bodies, heaven will merge with earth and God will dwell with His creation forever.

To support these points Ben draws upon the apostles creed, which mentions the resurrection of believers from the dead, to prove that Christians have always believed they will live on earth in resurrected bodies. Ben also utilises 1 Corinthians 15:23-28, which says that the dead in Christ shall be resurrected and those that are alive shall be changed with them in a twinkling of an eye. The same text says that believers will have an incorruptible body and will inherit the earth. Ben also argues that according to Revelation 6:9-10 the saints of God are asking “how long” until the inhabitants on earth are judged and the intermediate period in heaven will come to an end.

[Chapter 5 location 658-792] In the fifth chapter Ben discusses the fate of all those who are not God’s people. He begins with the fate of the Jews who rejected Jesus and seeks to defend the charge of anti-Semitism by pointing out that the Old Testament prophets were just as harsh on their own people as the New Testament writers. Furthermore Paul frequently sought to evangelise the Jews and even wished his own damnation if it could result in their salvation. Paul also writes to the church in Rome arguing that God was not finished with natural Israel.

Ben then argues that Paul’s example of sincere desire towards Israel’s salvation should teach us to have a similar desire towards people in other faiths. However we should never deny or apologise for the Christian teaching that salvation is not found in anyone else except Jesus Christ. Ben ends this chapter by referring to Revelation 21:8 which teaches that unbelievers and the like will be sent to the lake of fire.

[Chapter 6 location 796-924] In chapter 6 Ben discusses the implications that a kingdom focused church has for the environment. He draws upon the imagery and teaching of Isaiah 65:17-25, Isaiah 2:4 and Romans 8:19-24 to show that God cares for the earth as well as the creatures which inhabit the earth. He argues that if Jesus intends to end suffering for animals and restore Eden like conditions on earth at His coming and the consummation of His kingdom then the church should have the same care and desire for creation. Ben also argues that the river of life mentioned in Revelation 22:1-5 flows throughout the earth healing the nations and ending the curse. This is God’s desire and it should also be ours.  

The book is informative from a theological perspective and well worth reading for both theological insight as well as practical instruction. The use of scripture to reveal the current presence of the kingdom of God and the future role of Israel provides good insight into two important topics. The practical implications of the kingdom of God raised in the book were unexpected and refreshing. The admonition to examine whether Christ really reigns in our hearts is healthy. The instructive aspect of chapter 5 relating to the attitude of believers towards Israel and persons of other faiths as well as to creation itself was also helpful.  I would recommend the book for any student of theology or laymen seeking to read a well written and informative book.

The Davidic Covenant

By Caleb Corneloup

2 Samuel 7:1-17

2 Samuel 7:1-17 is has come to be called the Davidic covenant, and what begins as David’s desire to build a house for God results in God promising to build a house for David which will endure forever. David’s son Solomon is chosen to build God’s Temple and David is promised an everlasting dynasty reigning from Jerusalem through his son Solomon. Even though David is not chosen to build a house for God, nonetheless David receives great blessing and honour from God.

David proposes to build a house for God

After the king was settled in his palace and the Lord had given him rest from all his enemies around him he said to Nathan the prophet, “Here I am, living in a house of cedar, while the ark of God remains in a tent.” 2 Samuel 7:1-2

In the preceding chapter David had brought the ark into Jerusalem with great joy and had housed it in the tent which David had built for it, which was most likely constructed like the Mosaic Tabernacle according to the pattern given to Moses in the Wilderness. A general summery of all David’s wars is given in chapters eight, however it is most likely that the present rest spoken of in this passage is rest from David’s wars with the House of Saul, the Philistines, Moabites and the hostile Canaanite tribes which were mixed with the Israelites[1].   

At a time when most Israelites still lived in tents, cedar was the a rare and expensive timber and was used to create sealed houses. David’s concern for the Ark of God continues to reveal to us David’s devout heart and David serves as an example for God’s people to not only be concerned with their own pleasures but to also have a desire to please God and to serve Him. This example is picked up by the prophets Haggai and Zechariah when the people had returned from captivity and had built their own homes but neglected the House of the Lord.^[2]  

Nathan replied to the king, “Whatever you have in mind, go ahead and do it, for the Lord is with you. 2 Samuel 7:3

This is the first mention of Nathan the prophet in scripture and later he rebukes David for his sin with Bathsheba and also anoints Solomon, David’s son, as Kind of Israel. Nathan, recognizing that God is with David, approves of the noble task that David desires to accomplish for the Lord. He does not claim to speak on behalf of the Lord and his words should be distinguished from the words of the Lord. Nathan sanctioned David’s plan from his own feelings and not by divine inspiration[3].

God promises to build a house for David

But that night the word of the Lord came to Nathan, saying: “Go and tell my servant David, ‘This is what the Lord says: Are you the one to build me a house to dwell in? I have not dwelt in a house from the day I brought the Israelites up out of Egypt to this day. I have been moving from place to place with a tent as my dwelling. Wherever I have moved with all the Israelites, did I ever say to any of their rulers whom I commanded to shepherd my people Israel, “Why have you not built me a house of cedar?” 2 Samuel 7:4-7

Because David’s intentions were pious God did not allow him to continue in his error for too long and spoke to Nathan that very night. God addresses David affectionately as His servant but God’s question to David implies that he is not the one to build a house for God to dwell in. The parallel account in 1 Chronicles 17:4 states it plainly, that David was not the one to build a house for the LORD.[4] 

God proceeds to inform David that He has not dwelt in a house from the day Israel left Egypt to the present. God further adds that He has never commanded any of the rulers of Israel to build Him a house. It seems as though God had been content to dwell among His people in a tent and move from place to place[5].

“Now then, tell my servant David, ‘This is what the Lord Almighty says: I took you from the pasture, from tending the flock, and appointed you ruler over my people Israel. I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make your name great, like the names of the greatest men on earth. 2 Samuel 7:8-9

Even though God had not chosen David to build God’s House, nevertheless God refers to David as His servant, an honorific title, and reminds David of the favour which He has bestowed upon him. God’s blessings had followed David from the humble beginnings of tending his father’s flock to becoming King of all Israel and shepherd of the flock and people of God. God had been with David through all his trials, trained his hands for war and given him victory over all his adversaries. God proceeds to tell David that despite the fact that he has not been chosen to build God’s house, nevertheless it is not because he was of low stature because God was going to give him a great name, like the greatest men on the earth.[6]

David’s Eternal Kingdom 

And I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore, as they did at the beginning and have done ever since the time I appointed leaders over my people Israel. I will also give you rest from all your enemies. 2 Samuel 7:10-11a

Here God speaks of a future time when God’s people Israel would be established in the land of Canaan and God will give them rest and they will no longer be disturbed or oppressed by wicked people. This time of rest is going to be distinctly different to the times of the judges where there was a repeating cycle of God’s people Israel being oppressed because of their sinfulness and then God delivering them when they called upon Him. The rest God is promising here is a permanent rest and a permanent end to oppression, it follows then that there is a permanent end to sin as well. David’s prayer also confirms this truth when he states “You have established your people Israel as your very own forever, and you, Lord, have become their God”. Even though today the Mosaic Covenant is no longer in effect the Davidic Covenant remains and was understood by David and the prophets to refer to the people of Israel.[7]

In Solomon’s letter to the King of Tyre, found in 1 Kings 5:1-6, Solomon says that in the past David could not construct the temple because of his enemies roundabout, but now God had given him rest and so he desired to build the temple. However this could not be the rest of God’s promise to David because Israel continued to face enemies throughout its history. Solomon’s reign serves only as a fore shadow of the final fulfilment of God’s promise.[8]

“ ‘The Lord declares to you that the Lord himself will establish a house for you: When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. 2 Samuel 7:11b-13

God tells David that He will create a dynasty from David’s own body which will continue after David’s death and into eternity. His own son will build a house for God’s name and God will establish the throne of his kingdom forever. Jesus cannot be the son spoken of in this passage because verse 14 implies that David’s son will sin and be disciplined for it. Solomon was the son who assumed David’s throne and it was Solomon who built a house for God and it is Solomon’s throne that will continue forever.

Because of God’s promise to David the Israelites believed the Temple would stand forever and the Kingdom of David would never be destroyed, however the temple was destroyed and Judah was taken into captivity. No king has since assumed the throne of David in Jerusalem. However Jeremiah prophesied of a future descendant of David, whom he called the branch, who would reign in the land, save Judah and give Israel rest. This final King is none other than Jesus Christ himself.

The second coming of Jesus Christ, which will be preceded by national repentance in Israel and mourning for the one whom they have pierced, is the ultimate fulfilment of this promise and it is Jesus who will bring the ultimate and final rest for Israel. Luke 3:23-38 traces the genealogy of Jesus Christ through Mary to David but Matthew 1:2-16 traces the genealogy of Jesus through Joseph to Solomon, and this is the legal basis for Jesus claim to the throne of David. God’s promise that Solomon’s kingdom will be established forever will only find fulfilment during the events described by the prophet Zechariah.^[9]

I will be his father, and he will be my son. When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands. But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you. Your house and your kingdom will endure forever before me; your throne will be established forever.’ ” 2 Samuel 7:14-16

The relationship between God and David’s son Solomon will be a relationship of a father and son. God will chastise his son when he sins but he will never take his love away from him. In Psalms 89 Ethan the Ezrahite composes a song based upon the Davidic Covenant of 2 Samuel 7:1-17. There the psalmist applies the promise of God’s discipline to Solomon’s sons but explicitly states God will not take His love away from Solomon and will not violate the covenant He made with his lips. God will fulfil His promise to David even though the temple was destroyed and the people of God were carried away into exile.

Conclusion

While there are many parallels between the Davidic covenant of grace and the New Covenant, this prophecy is still yet to be completely fulfilled. Solomon was the son who built a house for God and Jesus is the descendant of Solomon who reigns as King when there is national repentance in Israel.

---

[1]Expositors Bible Commentary, http://biblehub.com/commentaries/expositors/2_samuel/7.htm; Pulpit Commentary Series, http://biblehub.com/commentaries/pulpit/2_samuel/7.htm;  Keil and Delitzsch OT Commentary, comments on 2 Samuel 7:1, http://biblehub.com/commentaries/kad/2_samuel/7.htm;  2 Samuel 3:1 NIV

[2] MacLaren Expositions Of Holy Scripture, http://biblehub.com/commentaries/maclaren/2_samuel/7.htm;  Jamieson-Fausset-Brown Bible Commentary, http://biblehub.com/commentaries/jfb/2_samuel/7.htm; Expositors Bible Commentary, http://biblehub.com/commentaries/expositors/2_samuel/7.htm

[3] Keil and Delitzsch OT Commentary, comments on 2 Samuel 7:1, http://biblehub.com/commentaries/kad/2_samuel/7.htm

[4]Benson Commentary, http://biblehub.com/commentaries/benson/2_samuel/7.htm;  Gill's Exposition, comments on 2 Samuel 7:5, http://biblehub.com/commentaries/gill/2_samuel/7.htm

[5] Gill's Exposition, Comments on 2 Samuel 7, http://biblehub.com/commentaries/gill/2_samuel/7.htm

[6] Matthew Henry's Commentary on the Whole Bible, comments on 2 Samuel 7:4-17, http://biblehub.com/commentaries/mhcw/2_samuel/7.htm; Benson Commentary, http://biblehub.com/commentaries/benson/2_samuel/7.htm; Psalms 144:1 NIV;

[7] Every Prophecy of the Bible, by John F. Walvoord, Kindle Edition, Pg. 52-58; Darby's Bible Synopsis, comments on 2 Samuel 7, http://biblehub.com/commentaries/darby/2_samuel/7.htm; The Davidic Covenant, by Michael A. Grisanti, Associate Professor of Old Testament, TMSJ 10/2 (Fall 1999), Pg. 249 https://www.tms.edu/m/tmsj10p.pdf; 2 Samuel 6-7 lesson, by Dr. Bob Utley, https://www.youtube.com/watch?v=AK9EWr3nHbM&feature=youtu.be; 2 Samuel 7:24

[8] 1 Kings 5:1-6 NIV,

[9] Every Prophecy of the Bible, by John F. Walvoord, Kindle Edition, Pg. 52-58, Pg. 319- 322; Zechariah 12:10-14, 14:9-21