David, at the heart of Advent

Having arrived at the middle of our “Great Advent”, we evoked a Biblical figure that can be considered central in this time consecrated to waiting: the figure of David. The figure of David is inseparable from hope and trust in the faithfulness of God.

One might obviously evoke the various episodes in the beautiful and rich story of David: his relations with Saul, his anointing by Samuel, the story of Bathsheba, the revolt of Absalom and the tumultuous events at the end of his reign… However, most of all it should be noted that this story is accompanied, from the time of the ascension of the son of Jesse to the throne, by a promise. Just when David wanted to construct a house for the Most High, Nathan came to tell him: “the Lord will make you a house” (2 Samuel 7:11). Most surprising of all is that the promise will be fulfilled after the death of the one who receives it: “When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you” (2 Samuel 7:12). The story of David does not end when he is laid with his ancestors. It is after his death that God keeps the promise which He had made to him.

David can be considered the living symbol of hope. When the prayer of Israel utters his name, it is in order to evoke “the throne of David”, “the seed of David” or, of course, “the son of David”. As for the Christians, in the Canticle of Zachariah, they say: “He has raised up a mighty savior for us in the house of his servant David” (Luke 1:69).

The object of the promise is a gathering. When Nathan came to speak to David, he reminded him that he had been a shepherd (2Samuel 7:8). When Ezekiel announces that God Himself will be the shepherd of His people (Ezekiel 34:11-16), he also adds: “my servant David (...) shall be their shepherd” (Ezekiel 34:23). It is under the leadership of David that the Lord will gather His sheep.

By means of the promise made to David, Advent permits us to be in communion with the hope of Israel. It is certain that the waiting of Israel and that of the Church are not identical because Christians have already named the son of David. Yet, it is important to underline that the New Testament never speaks of a “return” of the son of David. It does not say that Jesus will return but rather that he will come or that he is coming. The object of our hope is something novel that is impossible to describe or imagine beforehand.

The memory of the patriarchs reminds us that our brotherhood is founded on a common origin. The promise made to David keeps both of us waiting for a coming which, doubtlessly, will surprise us all, even if we do know that it will be a gathering in unity.