Basil of Caesarea : However, the tribe of Judah did not fail until he came for whom it was reserved, who did not himself sit upon a material throne, for the kingdom of Judea had now been transferred to Herod, the son of Antipater, the Ascalonite, and to his sons, who divided Judea into four provinces when Pilate was governor and Tiberius held the power over the whole Roman province. But his indestructible kingdom he calls the throne of David on which the Lord sat. He himself is "the expectation of nations," not of the least part of the world. "For there will be the root of Jesse," it is said, "and he who rises up to rule the Gentiles, in him the Gentiles will hope." "For I have placed you for a covenant of the people, for a light of the Gentiles." "And I shall establish," it is said, "his seed forever, and his throne as the days of the heavens." — LETTER 236 Tertullian : That new dispensation, then, which is found in Christ now, will prove to be what the Creator then promised under the appellation of "the sure mercies of David," which were Christ's, inasmuch as Christ sprang from David, or rather his very flesh itself was David's "sure mercies," consecrated by religion, and "sure" after its resurrection. Accordingly the prophet Nathan, in the first [book] of Kings [Samuel], makes a promise to David for his seed, "which shall proceed," he says, "from your own body." Now, if you explain this simply of Solomon, you will send me into a fit of laughter. For David will evidently have brought forth Solomon! But is not Christ here designated the seed of David, as of that womb which was derived from David, that is, Mary's? Now, because Christ rather than any other was to build the temple of God, that is to say, a holy manhood, wherein God's Spirit might dwell as in a better temple, Christ rather than David's son Solomon was to be looked for as the Son of God. Then, again, the throne forever with the kingdom forever is more suited to Christ than to Solomon, a mere temporal king. — AGAINST MARCION 3.20