In this next segment, I want to take a good look at the second prophecy that Peter alludes to regarding the resurrection of Jesus. And it's missed by many Christians because when we're reading in the New Testament and there's a direct quotation from the Old Testament, there's usually a footnote at the bottom of our Bible so we can go back and check it out. But here Peter in Acts chapter two doesn't quote the passage, but he alludes to it. So if you're familiar with the passage, you'll know what he's talking about.
If you're not, you could easily miss it. And this is the prophecy that's contained in 2 Samuel chapter 7. It's repeated in 1 Chronicles 17. So I want to take a look in this segment at the second prophecy about the resurrection of Christ. Now let's go back to Acts chapter two. When Peter is speaking about David and he says in verse 30, " Therefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his body according to the flesh, he would raise up the Christ to sit on the throne.
He foreseeing this spoke concerning the resurrection of the Christ that his soul was not left in Hades, nor did his flesh see corruption. So as we mentioned earlier in the previous segment, this is talking about Psalm 16, but he's also alluding to another prophecy here. So I want to talk about that. So is there a question for you? Is there somewhere in the Old Testament where it actually says that God swore he would raise up the Christ as Peter says here. Is there anywhere that it says that?
Or let me ask an even more basic question. Is there anywhere in the Old Testament that it talks about the Christ at all? And if you take your Strong's Exhaustive Concordance, which is based on the King James where the Old Testament's Hebrew and the New Testament is in Greek, the first place where the word Christ will show up is in Matthew chapter 1 and verse 1. So Christ is only in the New Testament. Peter says here, it's talking about Christ in the Old Testament.
Now, where does it talk about Christ in the Old Testament? Well, what does the word Christ mean anyway? It's not the last name of Jesus. Christ is a descriptor or a title. It's not actually a name. Lactantius, a prominent Roman teacher who was converted to the Christian faith, writing about somewhere between 304 and 313 AD, explain the meaning and significance of the word Christ. And here's what he said. He said, " He is called Jesus among men. For Christ is not a proper name, but a title of power and dominion.
For by this the Jews were accustomed to call their kings. But the meaning of this name must be set forth. The Jews before have been directed to compose a sacred oil with which those who were called to the priesthood or the kingdom might be anointed. So with them, the anointing with this holy oil conferred the title and power of a king. And he continues. He says, " On this account we call him Christ, that is the anointed one who in Hebrew is called the Messiah.
" That's from the Divine Institute's book four, chapter seven by Lactantius, found in Ante-Nicene Fathers Volume 7 page 106. So our English word Christ is a transliteration of the Greek word Christos, which means the same thing as Messiah in Hebrew. In English, it just means the anointed one. So the word Christos in the Greek Old Testament and the Septuagint actually appears several places. So anyone who has oil poured on their head would be referred to as the anointed one.
So sometimes you have to figure out in context, is it talking about some anointed one, or is it talking about the anointed one? For example, like similarly, some places talking about a prophet or is it talking about the prophet, the one that Moses is referring to in Deuteronomy 18? Is it talking about a son of God or the Son of God? An angel of the Lord or the Angel of the Lord. So you have to take this from context that several people were referred to by the title of Christ.
For example, the first place that the word Christos appears in the Septuagint is the Leviticus 4 verses 5 and 16, where it speaks about the anointed priest and it uses the word Christos referring to the high priest to have the oil poured over his head in offering the sin offering. And we know that the High Priest was foreshadowing Christ explains in Hebrews also. So there's a double significance to that. Peter uses the term also in Acts 4 verses 25 and 26. And this is, let's turn there.
He says who by the mouth of your servant, David, have said, " Why did the nations rage and the people plot vain things? The kings of the earth took their stand and the rulers were gathered together against the Lord and against His Christ. " He's quoting here. This is from the Septuagint Psalm 2. And there it says, " Christos, the Lord and His anointed one are His Christ. " That's what it is. So the word Christ appears in the Old Testament.
David refers to the Christ of God who he also says is the Son of God who the people are opposed to against the Lord and against His Christ. So keep in mind, this was written about 1,000 years before the birth of Jesus in Bethlehem, which speaks of Christ the King, one who rule over the kingdoms of God who's referred to also as God's Son.
So whenever we see the word Christos, the anointed one or chrio to anoint someone, it's good for us to stop and think in reading the Old Testament, the Septuagint, is this talking about the Christ or some anointed person? When Jesus reads in Luke chapter 4, the beginning of His ministry goes into the synagogue and has handed the scroll of Isaiah, and he rolls it to where it says in Isaiah, " The Spirit of the Lord is upon me because He has anointed me to preach the gospel to the poor.
" And he's using the same word anointed. He is the anointed one. This is a prophecy about the Christ, the one who would be anointed. And after reading that, saying, " The Lord has anointed me, " he concludes, " Today this scripture is fulfilled in your hearings. " This is from Isaiah 61, verses 1 and 2. Generally, it's following the Septuagint there where it says recovery of sight to the blind, etc. So the word chrio is used there to anoint. He has anointed me to preach the gospel to the poor.
And Eusebius, famous early Christian historian and author and bishop of Caesarea in a work called Proof of the Gospel explained the significance of Jesus applying this prophecy in Psalm 61 to Himself. And Eusebius says, " This passage says, " The Spirit of the Lord is upon me. He has anointed me. " The Jesus was stating here is that He is the long-awaited, anointed one. He is the Christ. That's from Proof of the Gospel, Book 4 chapter 16.
So we see this term used also in Hebrews chapter 1 talking about the divinity of Christ. Hebrews chapter 1 verses 8:9 to the Son, he says, " Your throne of God is forever and ever. A scepter of righteousness is the scepter of your kingdom. You've loved righteousness and hated lawlessness. Therefore, God your God has anointed you with the oil of gladness more than your companions. " Once again, this is quoting from Psalm 45 verses 6 to 7, word for word quoting from the Septuagint where it's designated Psalm 44.
So your throne, O God, is referring to the Anointed One. So with many references to the Anointed One, the Christ in the Old Testament. And this here by the Hebrews writer is used to prove the divinity of Christ that the anointed one is divine and is also the Son of God, your throne, O God, referring to Him. Therefore, God your God has anointed you. So let's go back to a question I asked earlier.
So now we have a handle on, Peter says that there are prophecies about the Christ, and we see the word, the term the Christ, the anointed one, appearing throughout the scriptures. Peter says in Acts chapter two that one coming from the body of David would be raised up to sit on the throne of David, and this was in fulfillment of an oath that God swore to David. So where is there a statement that God swore to David that one of his descendants would be raised up on the throne?
And this is from Psalm 132 verses 10 and 11. It's designated Psalm 131, the Septuagint, and there it says, " Because of David, your servant, do not turn back the face of your anointed one, your Christ. The Lord swore to David truthfulness and will never reject it from the fruit of your belly, I will establish from the fruit of your belly, I will establish upon your throne.
" So even if you don't know any Greek at all, you can say the anointed one, the Christ, this is what he's referring to, that the Lord did swear literally that the anointed one, the Christ, would be set on the throne of David, one from the fruit of his belly. So the writer of Psalm 132 is recalling an earlier promise that God had made to David through Nathan the prophet. This is recorded in 2 Samuel chapter 7, and it found a parallel account in 1 Chronicles 17.
And this promise is repeated here that God would set the Christ, the descendant of David on the throne. And it's also repeated in Psalm 89. And this prophecy is one of the most amazing in all of Scripture. I want to give a little background here first. This is a prophecy that came to David the King.
So David, little background, this is about a thousand years before Christ, David had succeeded Saul as king, consolidated control over the kingdom, and decides he comes in Jerusalem with the Ark and he's distressed that the Ark of God is still dwelling in a tent while he is living in a palace of cedar himself. So he wants to build a temple. Nathan the prophet first says, " That's a great idea.
" And then the word of the Lord comes to Nathan at night and God tells Nathan to tell David he will not be the one who will build the temple. And the message that Nathan gives to David is extremely significant. Every phrase of it is filled with important details, so we need to pay very close attention to every word, every phrase here. And I'm going to read from the account in 1 Chronicles 17 verses 11 to 15 from the New English Translation Septuagint. Nathan tells us, here's what Nathan says the prophet David.
It shall be when your days are fulfilled and you lie down with your fathers. Also, I shall raise up your seed after you. He who shall be from your belly and I will establish his kingdom. It is he who shall build me a house and I will set up his throne forever. I will be a father to him and he shall be my son. And I will not withdraw my mercy from him as I withdrew it from those before you and I'll confirm him in my house and in his reign forever and his throne shall be established forever.
In accordance with all these words and all that vision, Nathan spoke to David. Again, that's 1 Chronicles 17 verses 11 to 15 from the Septuagint. So many people in reading this prophecy think, oh, that must be a prophecy about Solomon. He's the son of David. He sat on the throne of David and he built the temple. But let's hold that thought and think through the main points of the prophecy. First of all, Nathan says, " After David dies and is buried. " Very important. God will raise up one of David's offspring.
And this one who will come from the body of David will reign on David's throne forever. He is the one who will build the house for God. He will establish be established over God's throne, God's house over forever. And God will be the Father to Him and He will be known as God's Son. So Solomon believed that this prophecy was pertaining to him. And when David is old and feeble, he's still alive in 1 Kings chapter 1, his son, Adonijah, usurps the throne and has himself appointed king.
So Bathsheba says, wait a minute, didn't you say my son Solomon was gonna be the king after you? Well, what's going on here? So David changes plans and has his son Solomon appointed to the throne while David is still alive.
And from the passages in 1 Kings chapter 5, 6, 7, and 8, David and Solomon apparently thought that Solomon was going to be the one who would fulfill this great promise that was made to David, that his son Solomon would be the one who would build the temple and would reign over the eternal kingdom. And in fact, when Solomon dedicates the temple after building it, he says, " Here I am. " And in 1 Kings 9, he says, " Here I am. I'm the son of David. I'm sitting on the throne of my father and I built the temple.
Now can I have the eternal kingdom? " And God's answer is neither yes nor no. He's a conditional answer. He says, " If you and your sons follow my commandments and statutes, the throne of your kingdom will be established forever. " Of course, we know what happens with Solomon. He certainly didn't do that. And his kingdom and the kingdom of his sons was overthrown. So the question, did Solomon fulfill this prophecy that was given to his father, David?
Lactantius and a few other Christian writers have noticed that many of the Jews believe that Solomon fulfilled the prophecy. However, because after all, he was the son of David, he did build the temple in Jerusalem. However, Lactantia said it could not possibly have applied to Solomon and he made his case. And I'll quote from Lactantius. He says, " Now Solomon received the government of the kingdom from his father himself, but the prophets spoke of him who was then born after David had slept with his fathers.
Besides the reign of Solomon was not everlasting, he reigned 40 years. In the next place, Solomon was never called the Son of God, but the Son of David. And the house which he built was not firmly established as the church, which is the true temple of God, which does not consist of walls, but of the hearts and faith of men who believe in Him, are called faithful. But that temple of Solomon, inasmuch as it was built by hand, fell by hand. Lastly, his father in the 126th Psalm.
So Lactantius is basing it on the Septuagint number. That'd be our Psalm 127. " Prophesied in this manner, respecting the works of His Son, except the Lord build the house. They have labored in vain that build it. Except the Lord keep the city, the watchmen, stay awake in vain. " That's from Lactantius in the Divine Institute's book four, chapter 13, found in Ante-Nicene Fathers Volume 7, page 113. So let's consider the points made by Lactantius here and why that prophecy could not have applied to Solomon.
First of all, David was told that the son would be raised up after David died and rested with his father. Solomon, as we know from 1 Kings chapter one, came to the throne while David is still alive. It's minor detail, but it disqualifies him from filling the prophecy. That's strike one. Strike two, God promised to establish the throne of his kingdom forever.
As Lactantius points out, Solomon's throne only lasted for 40 years, and even the kingdom of his sons only lasted just over 400 years before it was terminated by the Babylonian captivity. Strike three. The prophecy said the house he would build would last forever. It says, " He shall build me a house. I will establish him in my house and my kingdom forever. " However, Solomon's temple was destroyed by the hands of men. And then strike four, the Lord said, " I will be his father, and he shall be my son.
" However, Solomon was never known as the Son of God. He was only known as the Son of David. So Lactantius had four devastating strikes against this promise that was fulfilled by Solomon. In baseball, three strikes, you're out. In prophecy, one strike and you're out. And he was out on four counts altogether. So as Moses said in Deuteronomy 18, if a prophet says something is going to happen, everything he says will come to pass if he's a true prophet of God. And David most certainly was. So Lactantius is right.
This prophecy could not have applied to Solomon. It was only fulfilled by Jesus a thousand years later in a wonderful way. So superficially, it may appear that it applied to Solomon and the Jews thought it was. Son of David sitting on the throne, built the temple. However, we can see that it couldn't have been Solomon at all. So this is a question some people ask and say, " Well, why would God give a prophecy that superficially looks like it applies to Solomon, but in reality it wasn't.
Why would God try to fake everybody out with a prophecy like this? " Well, perhaps God wants to find out who's serious about reading the details of His promise. ' Cause if somebody read the details, they would know this couldn't apply to Solomon. So I think God wants to find out who's serious about his word, first of all. And the second, this may be similar to what we call in sports a head fake. So in a head fake, if you play basketball, I was tall but uncoordinated.
So I was never a very good basketball player, but I like to play basketball. And a head fake is what you do, you're going down the court and so your eyes and your head turn, you know your neck turns, your head turns to the left. So your opponent who's guarding you thinks you're about to move to the left. He adjusts to the left and then you run around him on the right-hand side. It's a head fake basically.
So you do this, you do a head fake when you have an enemy, when you have an opponent, you try to fake him out and make you think you're going to do one thing and then you do the opposite thing. But when the Allied forces attacked Europe at the time of the Normandy invasion, they tried to fake that they were going to be landing all these other places in Europe. This is basic, this is what you do to try to catch your opponent completely off guard by giving them a head fake.
Now, we always had to remember God has an opponent. Satan knows the Word of God and he is out to undo anything that God is trying to do. So God will use a head fake, I think, to fake Satan out as well. And the Holy Spirit is the Spirit of wisdom, so the Holy Spirit weaves things into the Scripture that will fool Satan and will fool those who are not serious, but those who are serious will be able to tell the truth. And then later on, after the prophecies fulfilled, Jesus can explain it all.
Now, there's one line in here. I chose the First Chronicle 17 version for a specific reason, because there's one word in here that you may have noticed seems a little strange. And it says out of the belly of David, that the one who would come would come, he says to David, that this son of yours will come out of your belly. Now, does that seem a little anatomically incorrect to put it judiciously here, to apply this to a man to say that this descendant is gonna come out of your belly? Normally you wouldn't say that.
So I read this passage to my wife, Allison, and to another Christian, and both of them stopped at that point, and then they said, " That seems really odd that he says it's gonna come out of your belly to David, to a man. " After all, a baby comes out of the belly of a woman. It doesn't come out of another part of a man's anatomy, okay?
Now the Greek word for belly that's used here in the Septuagint is and also in Psalm 132, where the promise of David is repeated is the word koilia and I'll give you a sense of what the word means, how it's used in the New Testament. Jesus uses it in Mark chapter 12 as Jonah was three days and three nights in the belly of the great fish. So the Son of Man be three days and three nights in the heart of the earth. So the belly word belly there, koilia, as you can tell there, that's the inside part of the fish.
But it's also used in Luke 1:42. Elizabeth, the mother of John the Baptist, uses the same word, Greek word, which she greets Mary. And it says, " Then she spoke out with a loud voice and said, " Blessed are you among women and blessed is the fruit of your womb. " But the word is the fruit of your belly koilia so that we will understand that that means womb. Koilia was a term that means your insides, your guts.
So it could mean your stomach, your intestines, for a woman, it would be in her womb to be the middle part of a person's body. That's what the word koilia or belly meant. So again, this sounds kind of strange to be applied to David, a man. And I ran into an interesting discussion of this by Irenaeus, Bishop of Lyons in modern-day France. Now, he was a disciple of Polycarp who in turn was a disciple of Apostle John. So he's just one link removed from the Apostle John.
He's writing around the year 180 and he has something I find interesting about this reference to belly in 1 Chronicles 17. Is this a mistake or just an odd use of a word? Or is it purposeful? Is there something else behind it? And he connects it to the virgin birth of Jesus. And here's what Irenaeus says. He says, " God promised David he would raise up from the fruit of his belly, an eternal king is the same one born of a virgin herself of the lineage of David.
For on this account also he promised that the king should be of the fruit of his belly, which is the appropriate term with respect to the virgin conceiving and not of the fruit of his loins, which would be for a male descendant. For someone descended from a male, which expression is appropriate to a generating man and a woman conceiving by a man. He continues, " In this promise, therefore, the Scripture excluded all manly influence.
Yet it certainly is not mentioned that he who was born was not from the will of man. But it is fixed and established by the fruit of the belly that he might declare the generation of him who should be born from the virgin as Elizabeth testified when filled with the Holy Ghost, saying to Elizabeth, saying to Mary, " Blessed art thou among women, and blessed is the fruit of your belly.
" The Holy Spirit pointing out to those willing to hear that the promise which God had made of raising up a king from the fruit of David's belly was fulfilled in the birth from the virgin, that is from Mary. That's from Irenaeus Against Heresies, Ante-Nicene Fathers Volume One Page 452, 453. So this isn't, this is actually according to Irenaeus and it totally makes sense. This is a prophecy alluding to the virgin birth.
That it would be that the Messiah, the descendant of David who would reign over the eternal kingdom would be one who would come from a woman who was descended from David, which is the only reason that this wording makes sense. One who comes from your belly. So this was deliberate. And you know if you think about this in the genealogies of Jesus, the genealogies of Jesus in Matthew and Luke go through it down through Joseph, which shows that he was a descendant of Joseph. However, he was also descended from Mary.
In Luke 1:32, Gabriel told Mary, " The Lord will give him, " referring to her son, the throne of his father, David. And that statement only makes sense if Mary is a direct descendant of David herself because she's a virgin. So his father, David, Mary had to be a descendant of David. And Eusebius in Gospel Problems and Solutions points that out.
He says, " In his divine message to her, Gabriel has included among his prophecies the Word, and God will grant him the throne of his father, David, making it clear that David was the forebear of the one who is to be her son. What else logically could the angel have meant by saying this to the virgin but acknowledgment that she was descended from David? He could not have used the words God will grant him the throne of his father David to a woman not actually descended from David.
What do you mean father, the virgin, would justifiably have asked if it wasn't clear that what he said was addressed to a daughter of David, given that she is acknowledging she does not know a man and she's just been told that she's as conceived by the Holy Spirit. That's from Eusebius Gospel Problems and Solutions in response to Stephanus #1. So I think Eusebius makes a very good point that based on what the angel Gabriel said to Mary, Mary had to be a descendant from Jesus.
So all the people fit all the pieces here fit together. So question, this prophecy in 2 Samuel chapter 7 in 1 Chronicles 17 is about a king who would come from David who would reign over the eternal kingdom. So what does this have to do with the resurrection? Which after all is the focus of why I brought this prophecy up in the first case. I want to talk about all these other side issues. What about the resurrection?
In Acts chapter two, the point Peter made was that God said he would raise up the Christ, the one who came from David. And he said he promised he would raise up the Christ and he just did. Where does it say that God would raise up the Christ? In 1 Chronicles 17, in 2 Samuel chapter 7, in the Septuagint, that's exactly what it says. The Lord God says, I will raise up one of your descendants, one who will come from your body or from your belly to be on your throne. He says, " I will raise him up.
" Now the word that's used there for raised up is the Greek word anistemi. In the Septuagint in 1 Chronicles 17 and Second Samuel Chapter 7, the same word that Peter uses in Acts chapter two when he's alluding to this prophecy. And this is the same word that Jesus uses in Luke 24:46 where he says, " Thus it is written and thus it was necessary for the Christ to suffer and to rise from the dead on the third day.
" So God said that to David, through Nathan, the prophet said, " In the future, I will raise up one of your descendants. " And the point that Peter is making in Acts chapter two is he just literally did raise him up, that that was the prophecy. Now the confusion here, this is like, I think it's another head fake because the word raise up in Greek and in English, exactly the same. It can have multiple different meanings. Raise up can mean going from a sitting to a standing position, physically raising up your body.
For example, 1 Corinthians 10:7, it says, it's quoting from Exodus 32, " the people sat down to eat and drink and rose up to play. You sit down, you raise up. " So that's one meaning of anistemi to raise up. Acts 14, when Paul heals a crippled man in Lystra who's sitting down, he says, " Rise up straight on your feet, basically get up. " So that's one meaning is to stand up. Figuratively, it can be used to refer to, let's say we're going to raise up a new leader in our group.
In Acts 20:30, Paul tells the Ephesian elders, " From among yourselves, men will rise up speaking perverse things. " He's speaking about figuratively being raised up. Or Exodus 1:8 in the Septuagint, it says, " A new king rose up over Egypt who didn't know Joseph. " So this is figuratively raising up someone. And then the third, so there's physically raised up, just going from sitting to standing up, there's figuratively being raised up.
And then there's also being raised from the dead as the example that I gave from Luke 24, where Jesus said, " It's necessary for the Christ to rise from the dead on the third day. " So here's the thing. God says, " In the future, I'm gonna raise up one of your descendants to sit on the throne. " Now, I think everybody assumed that God meant it figuratively. " Oh, you're gonna raise up a leader, one of my sons is gonna be raised up figuratively to be on the throne. " But God meant it literally.
That's the point that Peter's making. God said he promised he would raise up one of David's descendants to sit on the throne, and he just did raise him up, literally rose him up. So anistemi, very important word in the Septuagint in the Old Testament, the New Testament. It's one of two words, egeiro and anistemi. The two words are essentially interchangeable. You can see that in Luke 11 and Matthew chapter 12 where the two words are used essentially interchangeably. But that's the point that he's making.
When God said he was going to raise up one of David's descendants, he meant it literally he was going to raise him up. So this is a prophecy also about the Son of David that he would be raised up. And that's the point that Peter is making in Acts chapter two. God would raise up this descendant.
So you know if you understand this prophecy here that this pertains to the one who would descend from David, I think this answers the question, why does the gospel of Matthew begin with the words, the gospel of Jesus Christ, the son of David, the son of Abraham? First thing you learn about Jesus in the New Testament is he's descended from David. Why does that matter? Because all of these prophecies that were given to David here are fulfilled by this.
This is a question that Eusebius was asked and you know I figured this is around 320 and he was asked by someone named Stephanus. He says, " Why does the gospel begin with the statement, the book of the birth of Jesus Christ, the son of David, the son of Abraham? Why does it start with that? " It's a good question. And you see his answer is, it's because it was to David first and only to him that a prophecy was given confirmed by an oath that the Christ's birth was in physical terms from him.
And then he goes on in quotes from 2 Samuel 7 and the Psalms. That's in gospel problems and solutions in response to Stephanus number five. And Eusebius later explains that this is what the angel Gabriel was referring to in Luke chapter one, verses 30 to 35. It says, " Then the angel said to her, " this is when Gabriel appears to Mary to announce that she's going to conceive and give birth to a son. " Do not be afraid, Mary, for you found favor with God.
And behold, you will conceive in your womb and bring forth the Son, and shall call His name Jesus. He will be great and will be called the Son of the Highest. The Lord God will give him the throne of his father, David. And he will reign over the house of Jacob forever and his kingdom there will be no end. Then Mary said to the angel, " How can this be since I don't know a man? " The angel answered and said to her, " The Holy Spirit will come upon you and the power of the highest will overshadow you.
Therefore also, that one who is to be born will be called the Son of God. " See how all these things come together? Son of God, throne of his father David, reign over the house of Jacob forever. His kingdom will have no end. Mary, the angel is explaining to Mary, the promise that was made to David a thousand years ago, that was not fulfilled by Solomon, will be fulfilled in the one that you were going to give birth to. You as a virgin are going to give birth to a son and he's the one.
So Eusebius wrote further about this. He says, " Therefore, the throne about which the great angel Gabriel gives the virgin the good news, prophesying it will be given to the one who is to be born of her is the very same throne that God swore to David, the throne which is as the days of heaven, as the sun before God, and as the moon set firm in eternity, with a whole nation praying for it to be established.
Hence, he of the angel Gabriel says to her, " And you shall call His name Jesus, He'll be great, shall be called the Son of the Most High. The Lord God will give him the throne of His Father David. " He goes on to to make it clear the kind of throne he's talking about, saying, " And he shall reign over the house of Jacob for eternity and of his kingdom there shall be no end. " His explanation agrees with that of the oracles. They were telling David in advance about an eternal heavenly throne of kingship.
Exactly so, Gabriel is saying that the one who is to be born of the virgin will receive the throne of David, that is to say, the throne promised to David, though not by any means actually given to him yet, the heavenly throne, the one lasting to eternity. This then was the actual fulfillment of the greatest prophecy delivered to David, awaited by the whole people, fulfilled in our Savior, Jesus Christ, as Gabriel testified in the words, " And He shall reign for eternity and His kingdom thus shall have no end.
" That's from " Eusebius Gospel Problems and Solutions Responses to Stephanus Number 15. " So we see how all of these prophecies fit together about the king who would come and the God would raise him up. And consider the triumphal entry when Jesus came into Jerusalem. In Matthew 21, the people are crying out, " Hosanna to the Son of David, " in Mark 11, " Blessed is the kingdom of our Father David. " In Luke 19, " Blessed is the king who comes in the name of the Lord.
" In John 12, " Blessed is he who comes in the name of the Lord, the king of Israel. " And the reaction of his enemies who heard this in Luke 19, some of the Pharisees called out from the crowd, " Teacher, rebuke your disciples. " In Matthew 21, " After when the chief priests and scribes heard the children in the temple crying out, " Hosanna to the Son of David, they were indignant. " And said to him, " Do you hear what they're saying?
" It seems to me that the crowd thought Jesus might be the one promised who would come from David, the king who'd reign over David's kingdom forever. And this greatly alarmed Jesus's opponents. So, I wanna just, in our next session, I wanna take a look at a third prophecy about the resurrection from Peter, and this is one that he touches on in Acts chapter three.